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SEMINAR 


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FOR  THE 


SUPREMACY  OF  CHRIST 


AS  THE 


KING  AND  HEAD  OF  HIS  OWN  CHURCH. 
|e  ®tu0 

PREACHED  IN  THE 

PRESBYTERIAN  CHURCH,  (OLD  SCHOOL,) 

Madison,  Wis.,  Maroh.  18,  1860. 


BY  W.  L.  GREEN. 


MADISON,  WIS.: 

ATWOOD,  BDBLEE  A BEED,  BOOK  AND  JOB  FBINTEBS. 

1 860. 


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NOTICE. 


The  subjoined  paper  was  read  from  the  pulpit  of  the  Presbyterian 
church,  Madison,  Wis.,  by  its  pastor,  on  Sabbath,  March  11th,  1860. 

At  a meeting  which  wore  a Missionary  aspect,  I took  occasion  on 
last  Sabbath  evening,  briefly  to  express  my  matured  opinion  touching 
the  righteousness  of  the  course  pursued  by  the  Old  School  Presbyterian 
church  in  receiving  slaveholders  to  the  communion  table. 

It  is  my  deliberate  judgment  that  the  courts  of  this  church  could 
not  deviate  from  this  course,  without  incurring  the  guilt  of  infringing 
Christ's  prerogative  as  King  over  His  own  house,  and  themselves  using 
tyranny  over  the  Lord's  flock. 

I should  feel  dishonored  in  conscience,  were  I from  this  pulpit  to 
attempt  the  discussion  of  slavery  in  its  political  aspects.  But  the 


I munion  table,  is  one  which,  as  an  ofiicer  in  God's  house,  it  becomes 
^me  to  discuss.  The  question  alluded  to  is,  however,  but  one  offshoot 


"ffrom  an  inquiry  of  the  deepest  range  and  widest  import.  I mean  that 
Jwhich  relates  to  the  completeness  of  the  doctrine  and  law  of  order 
jauthoritative  in  God's  house.  Upon  this  topic,  crude  opinions,  destruc* 
j^tive  to  the  very  foundations  of  the  church,  hav„e  in  late  days  flooded 
v*some  sections  of  the  land, 

T I will  therefore  on  next  Sabbath,  preach  two  sermons  upon  the  fol- 
j^owing  propositions  : 

r-  1st.  The  doctrines  and  law  of  order  authoritative  in  Chirst's  house, 
^are  complete,  and  may  not  be  added  unto, 

j 2d.  The  life  of  Christ  within  the  church,  and  its  influence  over 
^the  nations,  is  progressive. 


3d.  The  introduction  of  unscriptural  tests  at  the  communion  table 


is  an  invasion  of  Christ's  prerogative — is  full  of  danger  to  the  peace  - 
of  the  church — is  a bar  to  the  progress  of  the  gospel  through  the 
earth — and  as  such,  is  to  bd  resisted.'^ 


CORRESPONDENCE- 


Madison,  Marcli  22d,  1860. 

ffo  THE  Rev.  W,  L.  Green  : 

Dear  Sir — Having  listened  with  much  pleasure  to  the  sermons  delivered  by 
you  on  Sabbath,  the  18th  inst.,  and  believing  that  their  publication  would  sub- 
serve the  cause  of  truth  and  the  interests  of  religion,  we  would  respectfully 
and  earnestly  request  that  you  will  consent  to  such  publication,  and  that  for 
this  purpose  you  will  favor  us  with  a copy  of  the  same  at  your  early  conveni- 
^ce. 


With  sentiments  of  sincere  affection. 

We  are  yours  truly, 

J.  T.  CLARK, 

J.  W.  STERLING, 
J.  R.  MEARS, 
ROB’T  MENZIES, 


D.  H.  TULLIS, 
D.  S.  DURRIE, 
P.  H.  TURNER, 
J.  D.  NOBLE. 


Messrs.  J.  T.  Clark,  D.  H.  Tullis, 

J.  W.  Sterling,  and  others  : 

Gentlemen — Your  note  of  the  22d  is  before  me.  I herewith  put  at  your 
disposal  the  sermons  which  you  request  for  publication.  Hoping  that  they 
may  in  their  measure,  “ subserve  the  cause  of  truth,  and  the  interests  of  reli- 
^on,’’  and  reciprocating  the  kind  sentiments  you  express. 

I remain,  yours  sincerely, 


W.  L.  GREEN. 


SEUMOIISr  I. 


“ And  Moses  verily  was  faithful  in  all  his  house  as  a servant,  for  a testimonjf 
of  those  things  which  were  to  he  spoken  after.  But  Christ  as  a Son  over  Hia 
own  house. ’^~Heb.  3-5,  6. 

“ But  1 certify  you,  brethren,  that  the  gospel  which  was  preached  of  me  ii^ 
not  after  man.  For  I neither  received  it  of  man,  neither  was  I taught  it  but 
by  revelation  of  Jesus  Christ.’^ — Gal.  1-11,  12. 

“ Be  not  rifrhteous  overmuch  ; neither  make  thyself  over-wise  ; why  shouldst 
thou  destroy  thyself?’^ — Ecc.  7-16.  - / 

“ If  the  foundations  be  destroyed,  what  can  the  righteous  do  — Ps.  #-3.‘ 

A 

Along  the  slopes  of  the  green  hills,  and  amid  the  vallejs  of  Scot- 
land, are  scattered  ^e  graves  of  a number  of  men  and  women,  who 
died  as  martyrs  for  Christas  crown  and  covenant.  The  record  of  their 
protracted  . struggJe^Tn  defence  of  the  doctrine  of  Christas  exclusive 
headship  oyer  the  church,  is  onfe  of  the  most  animated  and  instructive 
pages  of  history.  Through  scenes  of  the  extremest  suffering  and 
peril,  they  steadfastly  witnessed  that  Christ  is  the  King  and  sole  Head 
of  His  church,  and  that  no  mortal  power  may  with  impunity  offer  anj 
interference  with  His  prerogative. 

The  contest  touching  the  exclusive  authority  of  the  Lord  Jesus 
Christ  in  His  own  house,  which  fills  so  large  a space  in  Scottish  story, 
has  been  renewed  in  our  day,  under  a new,  more  subile,  but  not  less 
dangerous  form. 

Stoding  here  this  morning,  not  as  a lecturer,  but  as  a watchman, 
solemnly  ordained  in  the  name  of  Almighty  God,  and  the  Lord  Jesus 
Christ,  I feel  it  to  be  a duty  to  call  your  attention  to  this  old  contest, 
now  renewed  under  a new  guise  And  in  what  I have  to  say,  my  ad- 
dress is  chiefly  to  the  members  of  my  own  flock,  in  whose  behalf  the 
Holy  Ghost  hath  made  me  a steward,  and  an  under  shepherd.  I wish 
you  then,  during  this  hour,  to  isolate  yourselves  Trom  the  world. 
Forget  for  the  time  being,  your  connection  with  that  busy  world  where 
ten  thousand  crude  fancies  are  striving  for  the  predominance,  and 


6 


reflect  that  you  are  in  the  house  of  God — the  pillar  and  ground  of  the 
faith.  That  you  are  members  of  the  flock  of  Christ.  That  Jesus  is 
your  King. 

The  Lord  Jesus  Christ  was  horn  of  a subjugated  people.  Standing 
in  the  midst  of  the  Roman  Empire,  in  which  numerous  States  had  been 
in  a. greater  or  less  degree  deprived  of  their  liberty,  Chris^ waged  no 
war  upon  the  auth(^ity  of  C^ar.  When  questioned  of  Caesar’s  title 
to  govern,  He  called  for  a penny  bearing  the  Emperor’s  image,  and 
said — “render  unto  Caesar  the  things  which  are  Caesar’s  ; and  unto  God 
the  things  that  are  God’s.”  When  personal  tribute  was  demanded  of 
Him,  He  paid  it.  When  Pilate  taunted  Him  with  having  been  delivered 
up  by  His  own  nation,  He  replied,  “my  kingdom  is  not  of  this  world,  if 
my  kingdom  were  of  this  world  then  would  my  servants  fight.”  Thus  by 
His  conduct  and  His  express  declaration,  Christ  discriminated  His 
kingdom  from  the  kingdoms  of  earth.  And  when,  after  His  death,  His 
apostles  went  forth  to  plan^hurches  in  an  empire  crowded  with  slaves, 

/ He  gave  them  no  commission  to  preach  concerning  political  liberty.  . 
When  He  further  charged  them  to  go  broadly  over  this  sin  ruined 
world,  in  which  various  forms  of  despotism  have  ever  existed.  He  said 
f not  a word  to  them  about  any  assault  they  were  to  make  upon  any 
form  of  authority  exercised  in  any  nation  under  the  sun.  He  gave 
them  no  charge  to  admit  into  His  church  the  subject,  but 
reject  the  king,  to  receive  the  serf,  but  repulse  the  aristocratic  lord 
who  should  be  found  ruling  over  him — to  accept  the  slave,  but  to  deny 
the  communion  to  the  master. 

w Whatever  purpose  Christ  had  of  amending  the  policies  of  the  nations, 
He  reserved  the  execution  of  that  purpose  to  Himself.  He  gave  no 
commission  touching  it,  into  the  hands  of  the  officers  of  His  church. 
Their  simple  commission  was  to  go  through  the  earth,  to  enter  every 
region,  to  penetrate  despotisms,  kingdoms  and  republics,  to  preach  to 
all  the  glad  news  of  redemption  through  His  cross ; to  baptize  .all, 

/^  without  exception,  who  should  with  sincerity  profess  penitence  and 
^ faith  ; and  having  gathered  them  into  churches,  to  teach  them  the  doc- 
, trines  of  the  bible  and  the  law  of  love. 

Now  these  definite  instructions  touching  the  nature  of  His  kingdom, 
have  neither  been  withdrawn  nor  modified  by  the  Lord  Jesus  Christ ; 

, and  no  one  save  Himself,  is  of  competent  authority  to  withdraw,  or 
modify  them  in  the  least  degree.  We  therefore  conclude  that  the 


7 


kingdom  of  our  Master  is  to  day  as  truly  and  as  completely  distinct 
from  the  political  structures  of  the  world,  as  it  was  in  the  hour  when 
He  deelared  it  to  be  thus  distinct.  And  that,  since  He  never  endowed 
the  church  with  a function  for  reconstructing  national  policies,  the 
church  has  not  acquired  that  function  by  mere  lapse  of  time. 

It  cannot  be  plead  that  the  necessities  of  the  world  have  engendered 
that  function,  inasmuch  as  the  political  necessities  of  the  earth  were 
apparently  greater  in  Christ’s  day  than  they  are  now.  And  further, 
that  no  necesity  can  by  any  possibility  engender  such  function,  is 
clear — for  if  necessity  can  give  rise  to  it,  then  necessity  can  supercede 
the  exercise  of  Christ’s  prerogative,  whence  alone  are  derived  the 
powers  of  the  church  ; and  necessity  can,  on  such  supposition,  mate- 
rially alter  the  nature  of  Christ’s  kingdom,  which  He  has  Himself 
declared  to  be  not  of  this  world. 

In  whatever  part  of  the  world  men  are  regenerated  and  brought 
into  the  church  of  Christ,  it  is  manifest  that  they  will  sustain  two 
relations  that  are  fundamentally  distinct.  They  will  at  the  same  time 
be  members  of  the  church  of  Christ,  and  citizens  of  a State,  units 
in  a nation.  Whilst  these  two  relations,  that  of  the  church  member 
toward  the  church,  and  that  of  the  citizen  toward  the  State,- are  thor- 
oughly distinct,  yet  they  cannot  fail  to  affect  each  other.  The  nour- 
ishment to  the  soul  derived  through  a living  union  with  Christ,  and 
an  acquaintance  with  His  word,  cannot  fail  to  awaken  many  aspiration 
for  a completer  adjustment  of  forces  within  Society.  “’Tis  the  lot  of 
genius,”  says  Gruizot,  to  strive  perpetually  with  the  disorder  which 
it  perceives.”  This  too  is  the  lot  of  the  citizen,  when  renovated  by 
Christianity.  The  life,  the  aspiration,  which  he  borrows  from  religion, 
passes  over  and  expends  itself  within  the  State,  upon  laws  and  insti- 
tutions. The  forces  of  religion  from  within  the  Church,  are  thus 
ever,  and  inevitably  acting  upon  the  organizations  of  society,  disinte- 
grating and  reconstructing  them.  The  religion  of  Christ  with  its 
medicinal  power,  is  thus  penetrating  the  world’s  defective  systems 
everywhere,  purifying  and  rendering  them  more  equitable  and  benign. 

But  is  it  not  plain  that  all  this  may  be  done,  and,  if  Christ’s  method 
is  followed,  it  must  be  done,  without  involving  the  church  as  an 
organization  in  attacks  upon  any  form  of  authority  existing  in  the 
earth  ! Revolutions  the  most  stupendous  and  beneficent  may  thus  be 
accomplished ; the  force  which  works  them  out  may  be  nourished  by 


8 


the  gospel ; and  yet  that  gospel  through  its  living  ministry,  never 
breathe  one  word  of  assault  against  any  of  the  world^s  manifold  forms 
of  authority.  Despotism  may  thus  melt  under  its  solvent  power,  yet 
, the  gospel,  as  uttered  by  Christ  and  His  apostles,  passes  the  despot 
(^  without  assailing  him.  Monarchies  may  thus  disappear  and  Republics 
spring  up,  yet  neither  Paul,  Peter,  or  John,  ever  preached  a Republic. 
And  thus,  slavery  may"under  the  power  of  Christ’s  cross^'sitehtly  yield 
place  to  a better  social  order,  though  slaveholders  are  as  welcome  to 
shelter  behind  that  cross,  as  any  other  class  of  men. 

If  it  is  possible  for  us,  from  plain  words  and  a positive  example,  to 
form  any  distinct  notion  of  Christ’s  plan  for  the  amelioration  of  politi- 
cal evils,  then  it  must  be  clear,  that  He  did  not  intend  to  eff^t  “'such 
amelioration  by  the  direct  action  of  His  chur^  through Tts  courts,  upon 
any  form  of  earthly  authority,  but  only  to  effect  it  through  the  forces 
of  the  gospel,  passing  beyond  the  church,  and  acting  in  the  citizen. 

But  that  we  may  gather  in  hand  the  main  threads  of  this  question, 
it  will  be  necessary  to  look  at  an  inquiry  which  underlies  this  whole 
subject,  and  which  indeed  gives  it,  in  my  judgment,  its  chief  import- 
ance— connecting  it  with  issues  which  involve  the  very  foundation  of 
our  faith  and  therewith  the  whole  network  of  human  interests  throughout 
the  world.  Much  has  been  said  in  late  years,  of  the  progressive  nature 
of  religion.  Ic  has  been  reiterated  in  lectures,  newspaper  articles,  maga- 
zines, semi-theological  books,  and  from  the  pulpit,  that  Christianity  is 
progressive.  Men  have  repeated  it  to  each  other  in  private  confer- 
ences, in  the  study,  in  the  parlor,  and  upon  the  street.  It  has  become 
worked  into  the  substrata  of  a large  part  of  the  floating  philosophy  of 
the  times.  It  has  become  a sort  of  Shiboleth,  a test  sentence,  of  ad- 
mittance or  rejection  from  atndry  circles. 

Now  what  is  meant  by  this  expression  ? It  is  vague,  and  it  covers 
in  its  embrace  one  of  the  most  glorious  truths  that  can  kindle  hope 
in  the  breast  of  man,  and  one  of  most  insidious  falsehoods  that  has 
ever  assailed  the  foundations  of  the  church.  If  it  be  meant  that  the 
life  of  Christ  in  the  bosom  of  the  church,  and  its  influence  over  the 
; nations,  is  progressive,  then  it  is  delightfully,  gloriously  true.  If  it  be 
meant  that  the  doctrines  and  law  of  order  authoritative  in  the  church, 
are  progressive — then  it  is  DEEPLY7i)ANGEROUrSLY  false.  In  this 
false  and  pernicious  sense,  it  has  gained  more  or  less  acceptance 
amongst  different  classes  of  superficial  thinkers,  throughout  the  coun- 


4 


r 


9 


try.  And  in  this  sense,  inimical  to  our  peace,  it  has  been  used  by 
sundry  persons  tojress  n^ew  doctrines  for  our  acceptance  4n  theolo^y^ 
and  new  tests  for  our  use  at  the  communion  board  of  Christ.  \ 

The  doctrines  and  law  of  order,  authoritative  in  Christ’s  house,  are 
derived  through  insprired  m^,  directly  from  god.  Neither  a doc-  j 
trine  or  a -law  can  in  the  church  of  God,  claim  absolute  authority  over  | 
my  conscience,  unless  it  is  thus  derived.  This  is  the  sole  and  exclu- 
sive origin  of  doctrines  and  laws  competent  to  exert  this  supreme  influ- 
ence “I  certify  you  brethren,’^  says  Paul,  ^‘that  the  gospel  which 
was  preached  of  me  is  not  after  man,  neither  was  I taught  it,  but  by 
the  revelation  of  Jesus  Christ.’’  This  was  the  sole  foundation  of 
Paul’s  claim  to  be  heard  as  a teacher,  and  to  be  obeyed  as  an  officer, 
in  the  house  of  God.  And  no  man  can  add  doctrines  or  law,  in  the\ 
church,  unless  he  shall  first  by  miracle  give  proof  that  he  is  a messen-  j 
ger  from  God,  sent  to  enjoin  upon  us  a new  commandment.  Since  the  / 
words  authoritative  over  our  faith,  wereHnot  derived  through  a process 
of  culture,  but  by  direct  divine  teaching,  no  educational  process  can 
endow  a man,  or  a set  of  men,  to  enjoin  any  item  upon  our  faith* 
Therefore  the  church  cannot  by  culture  acquire  the  right  to  recon- 
struct its  authoritative  law  of  order,  or  doctrine. 

Set  aside  th‘s  principle,  and  whither  do  you  drift  ? You  drift  into 
that  wild  sea  where  Pharisees  and  Priests  have  made  shipwreck  gf  the^ 
faith,  whilst  they  have  taught  for  doctrine  the  commandments  of  men. 

— ~*i— inirr'— **•"  i * 

I have  now  one  simple  affirmation  to  make,  which  I wish  you  to  pon- 
der well.  It  is  this  : The  Lord  Jesus  ChrJ^s^j.s  JSead  over 

His  Church,  is  the  only  LawmakerJ^  that  Church.  /^STeither  the 
General  Assembly,  nor  the  Synod,  nor  the  Presbytery,  ntwEjhe  Ses- 
sion, have  any  right  to  make  a new  law,  touching  any  fundamental 
matter,  pertaining  to  the  order  of  Christ’s  house.  They  have  no 
more  right  to  make  a new  law,  than  they  have  to  originate  a new  doc- 
trine. Theyare  s^ply  overseers,  whose  duty  it  is  to  see  that  the  order 
of  Christ’s  house  is  maintained  as  He  established  it : and  to  see  that  the 
doctrines  of  Christ’s  spiritual  kingdom  taught,  as  He  announced 
them.  Now  here  is  a matter  injssdrfch  ther^^^__^6jao_  To 

make  a new  law  of  a vit^.klnd,  or  to  institute  a,  new  doctrine  in  the 
house  of  God,  would  be' to  commit  rebelIiojCL.and  to  fall  into  heresy. 
And  to  ask  a General  Assembly,  a Synod,  or  a Session,  to  do  this, 

‘v 

were  to  ask  them  to  abandon  thgjT^haracter  as,  Servants,  and  arrogate 


V 


10 


a right  belonging  exclusively  to  the  King — even  the  Lord  Jesus 
Christ.  It  were  to  ask  them  to  enter  a path  involving  themselves  in- 
evitably in  guilt,  and  ivolving  the  church  in  a labyrinth  of  perils. 
One  of  the  most  despotic  tyrannies  ever  exercised  on  this  earth,  has 
been  that  of  church  officers,  when  they  LMe’l^ongfully  widened  the 
exercise  of  their  authority,  and  entered  a domain  s.acred  to  the  sceptre 
of  Christ.  Therefore  every  humble  sheep  of  the  flock  is  directly 
interested  in  guarding  against  the  introduction  of  new  and  unscript- 
ural  enactments,  touching  any  vital  interests. 

But  if  the  officers  of  the  church  are  utterly  unwarranted  in  thrust- 
ing any  new  law  of  vital  influence,  of  their  own  devising,  upon  the 
^^CQ^ciences  of  Chris^£  people,  then  it  is  evident  that  an  outside  pop- 
ular sentiment,  whencesoever  arising,  is  not  competent  to  demand  the 
enforcement  of  any  such  new  law.  The  house  of  Christ  as  to  its 
method  and  order,  is  no  more  answerable  at  the  bar  of  human  philos- 
ophy and  schemes  of  reform,  than  it  was  answerable  at  the  bar  of  the 
Eoyal  Stuarts  of  England.  And  if  the  tyranny  of  James  and  of 
Charles  was  to  be  re“sisted,  when  they  claimed  the  right  to  interfere 
with  the  order  of  Christ’s  house,  then  the  tyranny  of  popular  senti- 
^ment  is  to  be  resisted,  whenever  it  shall  attempTtlie  sa^  thing,  under 
; new  pretences. 

To  illustrate  what  has  been  said,  let  me  remark  that  a fundamental 
and  unwarranted  law  of  \orderTs  intrude^ apon  Christ’s  house,  when 
men  introduce  there  on  any  pre^nc^  a test  of  fitness  for  the  com- 
munion, riot  set  forth  in  the  scri^ptura.  Whenever  such  new  test  is 
presented  and  enforced,  a yoke  is  l^d  upon  Christ’s  people,  their  lib- 
erty is  infringed,  a snare’  is  set  for  the  entanglement  of  their  con- 
sciences, and  the  fruitful  source  is  thereby  provided,  of  bitterness  and 
divisions.  So  that  it  becomes  the  plain  and  binding  duty  of  the 
church,  through  its  officers,  and  teachers,  and  members,  to  resist  such 
test,  and  to  set  it  aside.  And  even  though  such  test  should  wear  the 
appearance  of  enforcing  greater  purity,  we  are  still  to  resist  it,  remem- 
bering that  Satan  hath  often  appeared  in  the  garb  of  an  angel  of  light. 
Some  of  the  most  dangerous  enactments  of  the  Eomish  church,  were 
pressed  forward  under  the  plea  of  securing  greater  purity.  We  are  to 
resist  it,  remembering  that  it  is  written  in  the  bible  for  our  warning,  “be 
not  righteous  overmuch;  neither  make  thyself  overwise,  why  wouldst 
thou  destroy  thyself  Tf  there  were  no  other  roa^n  for  resisting  a 


11 


new  test  of  communion,  I would  resist  it,  simply  because  not  being  or- 
dain^ of  Christ,  it  would  of  necessity  be  an  invasion  of  His  prerog- 
ative. 

I do  not  mean  to  affirm  that  the  human  mind  can  attain  to  no  other 
truths  besides  those  set  forCbTInlhe  bible.  Such  an  affirmation  would 
belibsurd.  Every  department  of  science  furnishes  a legitimate  field 
for  investigation,  and  new  truths  ’m"'eacli  such  field,  are  coming  con- 
stantly to  light.  But  no  man  has  a right  to  incorporate  any  of  these 
truths  into  a^  church  creed^  and  enforce  them  upon  my  acceptance. — 
The  only  doctrines  which  are  tabi6'  urged  in  the  church  as  authorita- 
tive over  the  conscience  and  faith  of  man,  are  those  derived  to  us 
FROM  God  by  inspiration 

Again,  men  may  form  themselves  into  societies  if  they  wish.  They 
may  adopt  this  rule  or  that  rule,  to  regulate  their  actions.  They  may 
take  this  or  that  vow  upon  themselves,  so  long  as  they  abstain  from 
pledging  themselves  to  things  concerning  which  they  have  no  right  to 
vow.  And  thus  they  may  multiply  regulations  for  themselves,  if  they 
wish  to  do  so.  But  the  house  of  God  is  not  a voluntary  society.  It  is 
in  an  important  particular  widely  difierent  from  ^a  voluntary  society. 
The  principles  and  laws  of  a voluntary  society  may  be  modified  or 
changed  by  a vote  of  the  members,  but  the  doctrines  and  laws  of  order 
in  Christ’s  house  cannot  be  thus  changed.  He  has  laid  them  down 
Himself.  He  is  the  exclusive  King  and  Head  of  the  church.  Those  who 
come  into  His  house  to  be  sfieltered  there,  and  saved,  have  no  right 
to  tamper  with  the  foundations  of  doctrine  and  order  that  He  has  laid 
down.  Therefore  I am  opposed  even  to  calling  the  church  of  Christ 
a society,  because  it  tends  to  confound  it  with  voluntary  societies, 
whose  rules  may  be  changed,  whereas  those  of  Christ’s  house  may  not 
be  changed. 

I regard  the  question  of  the  completeness  and  permanence  of  the 
doctrines  and  law  of  order  in  Christ’s  house,  as  of  unspeakably  more 
importance  than  that  of  total  abstinence  from  wine,  or  slavery,  or 
both  these  and  all  kindred  questions  put  together,  For  if  the  found- 
ations be  destroyed,  what  can  the  righteous  do  ?”  And  the  attempt 
to  enlarge  the  Foundations,  is  equivalent  to  unsettlino;  them.  If  hu- 


'mhn  convictions  are  to  furnish  the  rule  of  faith,  and  prescribe  with 
authority  the  line  of  our  action  in  using  ^i^cipline  in  God’s  house, 
who  can  tell  how  many  and  conflicting  dogmas  in  theology,  this  fast 


12 


age  may  pour  in  upon  us.  To  what  could  we  then  in  any  case  make 
appeal  ? One  man  thinks  it  sinful  to  use  wine,  however  temperately, 
and  criminal  to  hold  a slave.  A second  thinks  there  is  no  wrong  in 
either  thing,  in  itself  considered.  If,  however,  our  convictions  are  com- 
petent to  decide  such  questions,  then  both  these  men  are  right,  though 
holding  opinions  directly  contrary  the  one  to  the  other.  That  which 
I feel  to  be  true,^i§irue/^  That  which  I feel  to  be  right,  is  Hght.’^ 
Now  in  the  hot  bed  of  the  human  brain,  how  many  wild  notions, 
fraught  with  catastrophe,  would  be  germinated  in  a single  century 
from  this  one  root  ? 

I claim  that  in  the  church,  the  word  of  God  is  the  only  authorita- 
tive rule  of  Mth  and  practice.  Even  in  matters  of  small  import,  the 
requirements  of  church  courts  are  to  be  resisted,  if  they  tend  to  the 
introduction  of  tyranny.  If  it  were  solemnly  ordained  by  the  pres- 
bytery that  I should  not  enter  the  pulpit,  save  by  the  right  hand  aisle, 
I would  invariably  come  up  the  left,  by  way  of  protest  against  an 
ordinance  infringing  Christas  prerogative,  and  tending  to  establish 
tyranny  over  His  flock.  And  so,  if  the  General  Assembly  should 
change  its  position,  and  declare  that  no  man  using  wine,  however  tem- 
perately, and  no  man  holding  slaves,  though  treating  them  kindly, 
should  come  to  the  Lord’s  table,  such  injunction  would  merit  resist- 
ance from  every  session  in  the  land.  The  introduction  of  tyranny 
into  Christ’s  house  is  no  cure  for  intemperance,  slavery,  or  any  other 
evil,  Tjie  remedy  ia  worse  Jban  the  disease,  inasmuch  as  you  thereby 
intoxicate  church  rulers  with_ the  love  of  power,  and  invade  liberty  in 
its  last  and  most  sacred  refuge,  even  behind  the  alt^.  "of  God,  and  at 
the  communion  board  of jChrist.  yj 

This  dangerous  invasion  is  perpetrated,  whoever  an  unscriptural 
test  is  instituted  at  the  doors  of  the  church.  / 

Lest  I be  misunderstood,  let  me  here  that  the  suggestions  of 
church  courts  not  tending  unto  tyranny^"are  for  the  sake  of  peace  and 
unity  of  action,  to  be  acquiesced  in,  though  they  be  no  other  than 
suggestions. 

When  any  question  arises,  which  in  one  of  its  relations  is  the  sub- 
ject of  action  within  church  courts,  and  which,  in  another  of  its  re- 
lations, is  the  subject  of  discussion  by  politcal  parties,  it  is  requisite 
that  an  officer  in  God’s  house,  should  discriminate  these  two  relations, 
and  jdiscuss  in  his  official  capacity,  only  that  one  which  as  a steward 


for  Christ,  it  is  his  duty  to  discuss.  With  the  political  controversies 
touching  slavery,  I have  no  commissioned  say  one  word  to  you,  or  any- 
body  else.  Whether  this  or  that  measure  alFecting  it  shall  be  adopted 
by  Congress,  or  the  Legislatures,  I do  not  feel  called  upon  to  utter  one 
sentence.  But  whether  a slaveholder  who  professes  faith  in  the  Lord 
Jesus  Christ,  is  or  is  not  to  be  rejected  from  the  communion  tablcj  on 
the  ground  that  he  is  a slaveholder,  this  is  a question  which  affects  the 
honor  of  Christ's  house,  and  the  rule  of  order  which  is  to  regulate  the 
admission  of  men  into  it.  This  question  affects  in  a fundamental  and 
momentous  way,  our  ideas  of  Christ's  plan  for  spreading  His  gospel, 
and  planting  churches  throughout  the  earth.  Since  a large  section  of 
these  United  States  is  a slaveholding  region,  it  is  manifest  that  if 
slaveholders  have  no  title  to  admission  to  the  church  as  communicants, 
then  churches  can  be  planted  amongst  them,  only  so  fast  as  they  shall 
manumit  their  slaves,  and  by  thus  doing,  complete  their  eligibility  for 
church  membership.  So  that,  if  this  view  be  true,  the  growth  of  the 
church  must  wait  upon  the  advance  of  emancipation.  If  emancipa- 
tion stands  still,  the  growth  of  the  church  amongst  slaveholding  fami- 
'^Iies^  must  stand  still.  But  the  emancipation  of  slaves  is  not  at  this 
liime  going  on  rapidly.  It  is  therefore  a matter  of  deep  practical  in- 
terest to  ascertain  whether  the  view  above  mentioned,  is  a scriptural 
one.  To  American  Christians,  as  servants  of  the  Lord  Jesus  Christ, 
it  is  of  great  moment  to  know  distinctly,  whether  they  are  to  hold  the 
church  in  waiting  upon  the  growth  of  emancipation,  or  whether  they 
will  best  imitate  their  Master  and  His  apostles,  by  going  far  in  ad- 
vance of  emancipation,  and  organizing  churches  of  all  such,  masters 
and  slaves,  as  shall  profess  their  hope  in  Christ,  through  regeneration 
of  the  Holy  Ghost. 

This  is  a question  which  has  nothing  to  do  with  politics,  but  relates 

~ * ' " ' — I ,I.L  .....  ■ 

strictly  to  the  action  of  church  courts;  and  this  question  it  is  suitable 
that  I should  here  discuss. 

I have  said  on  former  occasions  that  sl^ery  is  not  a sin and 
further,  that  in  my  deliberate  judgment  the  courts  of  the  Presbyte- 
rian church  could  not  deviate  from  the  course  they  have  adopted  in 
admitting  believing  slaveholders  to  the  communion,  without  involving 
themselves  in  the  guilt  of  infringing  Christ's  prerogative  as  head  of 
His  house,  and  using  tyranny  over  Christ's  flocL"  I will  now  pro- 
ceed to  vindicate  these  opinions. 


14 


Let  the  question  be  distinctly  understood : 

1.  It  IS  NOT  whether  there  are  evils  growing  out  of  slavery,  and 
crimes  practiced  in  connection  with  it.  It  would  be  idle  to  discuss 
this  question.  Who  doubts  that  there  are  great  evils  and  deplorable 
crimes  occasioned  by  slavery  in  every  region  where  it  exists  ? 

2.  The  question  is  not  whether  we  shall  indorse  the  details  of  the 
slave  codes  of  the  several  States.  There  are  respects  in  which  I think 
those  codes  iniquitous,  and  they  ought  to  be  thoroughly  amended. 

3.  The  question  is  not  whether  it  is  right  to  catch  free  men  and 

enslave  them.  Who  imagines  that  I designed  to  teach  such  a doc- 
trine? The  General  Assembly  of  our  church  has  distinctly  con- 
demned the  slave  trade  as  a crime,  and  I fully  indorse  that  deliver- 
ance. , 

In  1818  the  Assembly  declared,  “ we  consider  the  voluntary  enslav- 
ing of  one  portion  of  the  human  race  by  another,  as  a gross  violation 
of  the  most  precious  and  sacred  rights  of  human  nature ; as  utterly 
inconsistent  with  the  law  of  God,  which  requires  us  to  love  our  neigh- 
bor as  ourselves,  and  as  totally  irreconcilable  with  the  spirit  and  piinci- 
ples  of  the  gospel  of  Christ,  which  enjoins  that  all  things  whatsoever 
ye  would  that  men  should  do  to  you,  do  ye  even  so  to  them.”* 

4.  The  question  is  not  whether  we  are  to  seek  to  perpetuate  slav- 
ery. Our  church,  through  its  Assembly  and  various  Synods  both 
North  and  South,  has  distinctly  and  emphatically  borne  witness, 
that  we  should  as  Christians  and  philanthropists,  seek  the  eman- 
cipation of  the  slaves  as  soon  as  it  may  be  practicable,  and  for  the 
good  of  the  enslaved ; and  with  this  sentiment  I have  from  childhood 
agreed. 

In  1835,  a committee  appointed  by  the  Synod  of  Kentucky,  pub- 
lished the  following  articles,  recommending  a plan  of  emancipation  : 

1.  We  would  recommend  that  slaves  now  under  twenty  years  of 
age,  and  all  those  yet  to  be  born  in  our  possession,  be  emancipated  as 
they  severally  reach  their  twenty-fifth  year. 

2.  We  recommend  that  deeds  of  emancipation  be  now  drawn  up, 
and  recorded  in  our  respective  county  courts,  specifying  the  slaves  we 
are  about  to  emancipate,  and  the  age  at  which  each  is  to  become 
free. 


* Those  who  wish  to  see  the  whole  action  of  1818  on  this  subject,  are  referred  to 
^^Baird^s  Digest,”  page  820. 


15 


3.  We  recommend  that  our  slaves  be  instructed  in  the  common 
elementary  branches  of  education. 

4.  We  recommend  that  strenuous  and  persevering  efforts  be  made 
to  induce  them  to  attend  regularly  upon  the  ordinary  services  of  re- 
ligion, both  domestic  and  public. 

5.  We  recommend  that  great  pains  be  taken  to  teach  them  the 
holy  scriptures ; and  that  to  effect  this,  the  instrumentality  of  Sabbath 
schools,  wherever  they  can  be  enjoyed,  be  united  with  that  of  domes- 
tic instruction.^^ 

If  I may  here  be  allowed  an  allusion  to  an  item  of  family  history,  I 
will  remark  that  my  father — during  a number  of  years  an  Elder  in 
the  Presbyterian  church,  and  frequently  a member  of  the  Synod  in 
question — acted  in  accordance  with  these  recommendations.  By  deeds 
of  emancipation,  recorded  in  the  clerk's  office,  he  freed  those  of  his 
negroes  under  twenty-five  years  of  age.  The  balance  of  them  he 
committed,  as  being  unfitted  for  freedom,  to  the  charge  of  his  children. 

In  only  one  particular  have  I ever  doubted  the  wisdom  of  his 
course.  Those  that  were  freed  now  live  in  Kentucky.  It  would  have 
been  my  choice  to  have  sent  them  to  the  shores  of  Africa,  where  a 
young  republic  is  rapidly  rising  to  diffuse  civilization  and  religious 
knowledge  through  the  continent. 

5.  The  question  is  not  whether  the  slavedrover,  who  Speculates  in 
human  bodies  as  iff  they“w^^^  — -whether  this  man  is  innocent, 

rhever  met  a professoFof  "religion.  North  or  South,  who  did  not  hold  ) 
^uch  a man  in  abhorrence. 

The  question  to  be  considered,  is  simply  whether  slaveholding  in  it- 
self is  sinful  ? Is  the  relation  subsisting  between  nmster  and  servant, 
apart  from  its  abuse,  a sinful  one  ? And  is  the  master  on  that  account 


to  be  debarred  the  commuSion 

Let  me  first  remark  that  a relation  which  it  were  sinful  to  establish 
by  force,  ^ay,^when  e^ablished,  be  innocently  maintained.  Thus 
most  of  the  monarchies  df^iurope  had  tffeir  birth  in  violence  and 
blood  But  who  ^doubts  thaVa  Christian  king  could  sit  with  a good 
conscience  upon  any  of  the  hei*editary  thrones  of  the  old  country, 
using  his  authority  for  the  good  of  his  subjects?  Where  is  the 
church  that  would  expel  such  king  Upon  the  plea  that  his  throne 
arose,  and  was  built,  by  craft  and  wickedness  ? ^ 

Again,  no  man  living  in  any  relation,  is  bound  to  use  all  the  power 


with  which  the  laws  endow  him.  For  instance,  the  law  of  this  State 
touching  divorce,  is  unscrij)tural,  and  tends  in  a measure  unto  li- 
cense. But  is  the  existence  of  such  a law  a proof  that  we  or  our 
wives,  design  to  commit  the  iniquity  of  getting  divorced  ? You  may 
live  in  the  utmost  harmony,  obeying  the  scriptures,  notwithstanding 
the  liberty  granted  by  our  statute  book.  And  thus  a Christian  mas- 
ter may  studiously  avoid  any  abuse  of  his  authority;  he  may,  indeed, 
live  as  a servant  of  servants — ministering  daily  to  his  household  in 
those  things  which  tend  to  their  growth  in  grace,  and  in  the  knowl- 
edge of  our  Lord  and  Saviour  Jesus  Christ.  And  it  is  in  this  precise 
way  that  our  Assembly  and  our  Synods  hold  it  to  be  the  duty  of 
masters  to  live,  teaching  their  servants,  and  striving  to  elevate  them 
against  that  day  when  their  national  freedom  shall  dawn. 

Let  us,  however,  proceed  in  the  direction  of  the  bible  evidence  on 
this  subject.  When  Paul  went  through  the  Boman  empire,  planting 
churches,  that  empir^wns  crowded  with  slaves.  Gibbon  states,  that 
/during  the  period  intervening  from  the  year  98  before  Christ  to  the 
^ year  IBO  afte  r Christ,  the  slaves  were  equal  in  number  to  the  free 
^inhabitants  of  the  Boman  world.^’  (Gib.  Bome,  vol.  i.,  p.  52.)  The 
historian,  Robertson,  states  that  there  were  twice  as  many  slaves  as  free 
citizens;  whilst  Blair  estimates  the  number  of  slaves  as  three  times  that 
of  freemen.  Let  me  here  read  you  an  extract  from  Gibbon,  illustrative 
of  this  point.  He  says  the  ministers  of  pomp  and  sensuality  were 
increased  beyond  the  conception  of  modern  luxury.  It  was  more  for 
the  interest  of  the  merchant  or  manufacturer  to  purchase  than  to  hire 
his  workmen ; in  the  country,  slaves  were  employed  as  the  cheapest 
and  most  laborious  instruments  of  agriculture.  To  confirm  the  gen- 
eral observation,  and  to  display  the  multitudes  of  slaves,  we  might  al- 
lege a variety  of  particular  instances.  It  was  discovered,  on  a very 
Z'  melancholy  occasion^  that  four  hundred  slaves  were  maintained  in  a 
single  palace  in  Bome/^  (These  four  hundred  slaves  were  all  executed, 
because  they  did  not  prevent  the  murder  of  their  master.)  ‘^The 
same  number  of  four  hundred  belonged  to  an  estate  which  an  African 
widow,  of  a very  private  condition,  resigned  to  her  son,  whilst  she  re- 
served for  herself  a much  larger  share  of  her  property.  A freed  man, 
under  the  name  of  Augustus,  though  his  fortune  had  suffered  great 
losses  in  the  civil  wars,  left  behind  him  three  thousand  six  hundred 
yoke  of  oxen,  two  hundred  and  fifty  thousand  head  of  smaller  cattle, 


17 


1ST' 


and  what  was  almost  included  in  the  description  of  cattle,  four  thous- 
and one  bundled  and  sixteen  slaves/^ — (Gib.  Rome.  vol.  i.,  p.  52.) 
Now  Paul,  in  planting  churches  through  this  slave  empire,  never 
uttered  an  injunction  to  masters  to  free  their  slaves,  not  one. 

But  some  may-say  that  Roman^  slavery  "was  not  like  American  slav- 
ery. Well,  in  what  respects,  affecting  this  question,  was  it  different  ? 
Had  the  master  less  power  over  his  slave  ? Until  the  time  of  Hadri^ 
and  the  Antonines,  the  master  had  absolute  power  over  him,  extend-  * ' 
ing  to  the  taking  of  life  without  the  intervention  of  the  magistrate^ 
Gibbon  commends  the  benign  policy  of  Hadrian  and  the  Ante  nines 
in  placing  the  magistrate  between  the  master  and  the  slave.  Hear 
his  language  : The  progress  of  manners  was  accelerated  by  the  vir- 

tue 01  policy  of  the  emperors ; and  by  the  edicts  of  Hadrian  and  the 
Antonines,  the  protection  of  the  laws  was  extended  to  the  most  abject 
of  mankind.  The  jurisdiction  of  life  and  death  over  the  slaves,  a 
power  long  exercised  and  often  abused,  was  taken  out  of  private  hands 
and  reserved  to  the  magistrates  alone.  The  subterraneous  prisons 
were  abolished  ; and,  upon  a just  complaint  of  intolerable  treatment, 
the  injured  slave  obtained  either  his  deliverance  or  a less  cruel  mas-  . 
ter.^^ — Gib.  Rom.,  vol.  1,  p.  52. 

Now  when  did  these  emperors  live  ? There  reign  occurred  more 
than  a hundred  years  after  ffieT^h  of  Christ.  During  the  time  then 
of  Paul,  the'suBtm’ranean  prisons  were  in  existence,  and  no  Utagistrate 
was  empowered  to  rescue  the  slave  from  the  intolerable  abuses  of  the 
vindictive  master.  Both  Robertson  and  Guizot,  speak  of  the  intoler- 
able evils  of  Roman  slavery.  And  though  the  edicts  of  Hadrian  and 
the  Antonines  cannot  be  ascribed  to  a regard  for  the  Christian  religion, 
yet  Guizot  strenuously  affirms  that  it  was  the  gradual  spread  of  that 
religion,  which,  above  every  other  cause,  tended  to  mitigate  servile 
rigors.  This  is  true,  yet  standing  in  the  heart  of  that  empire,  where 
slavery  was  to  be  met  and  its  abuses  removed,  Paul  never  enjoined 
emancipation.  Thus  far  the  conduct  of  Paul  au(Phis^  associates,  fur- 
nishes presumptive  evidence  that  they  did  not  consider  it  part  of  their 
business  to  call  in  question  the  authority  of  the  master.  But  at  this 
point  the  argument  becomes  positive,  and  sweeps  on  to  the  conclusion, 
with  a chain  of  evidence,  simple,  unbroken,  and  incontrovertable. 

Timothy,  a minister  of  the  gospel,  and  associated  with  Paul,  was 
left  by  the  apostle  for  a season,  at  Ephesus,  to  preach  to  the  church, 

2 


to  instruct  it  in  doctrine  and  to  establiah  its  order,  Paul  wrote  him 
two  letters,  giving  him  directions  as  to  sound  doctrine,  and  as  to  his 
use  of  his  authority,  in  the  house  of  God.  In  the  6th  chap^r  of  the 
first  ot  these  epistles,  occurs  the  following  language  : 

Let  as  many  servants  as  are  under  the  yoke,  count  their  own  mas- 
, ters  worthy  of  all  honor,  that  the  name  of  God  and  His  doctrine  be 


not  blasphemed.  And  they  that  have  believing  masters,  let  them  not 
despise^them,  because  they  are  brethren;  but  rather  do  them  service, 
because  they  are  faithful  and  beloved,  partakers  of  the  benefit.  These 
'things  teach  and  exhort.^  If'any  man  teach"  otherwis^l^d  consent 
not  to  wholesome  words,  even  the  words  of  our  Lord  Jesus  Christy 
and  to  the  doctrine  which  is  according  to  Godliness,  he  is  proud, 
knowing  nothing,  but  doting  about  questions  and  strifes  of  words 
whereof  cometh  envy,  strife,  railings,  evil  surmisings,  perverse  disput- 
ings  of  men  of  corrupt  minds,  and  destitute  of  the  truth,  supposing 
that  gain  is  godliness ; from  such  withdraw  thyself.^^ 

The  term,  under  the  yoke,  is,  I believe,  universally  admitted,  by 
intelligent  men,  to  signify  the  condition  of  the  slave.  Even  those 
who  will  not  consent  that  servant  is  equivalent  to  slave,  yet  admit 
that  servants  under  the  yoke,  were  slaves.  If  this  is  denied,  I have 
never  heard  such  a denial  from  any  scholarly  man  in  the  country. 

Now  follow  the  apostle’s  language  through,  and  note  its  points. 

First  then,  he  exhorts  those  “ under  the  yoke  to  count  their  own 
masters  worthy  of  all  honor” — and  why  ? That  the  name  of  God  and 
His  doctrine  be  not  blasphemed.”  The  reason  given  by  the  apostle,  is  a 
strong  and  noteworthy  one.  Ghrist  had  declared  His  kingdom  to  be  not 
/of  this  world.  But  if  Paul  had  taught  insubordination  to  the  slav^,  he 
' would  ^ve  assailed,  as  a preacher,  the  form  of  authority  under  which 
the  slave  members  of  the  church  lived.  He  would  have  brought  upon 
ChTist’s  spiritual  kingdom  a similar  reproach  to  that  which  the  Jews 
east  upon  it,  when  they  sought  to  convict  Christ  of  meditating  con- 
yspiracy  against  Caesar. 

But  let  us  pass  on.  Some  have  said  that  those  under  the  yoke, 
here  mentioned,  were  the  slaves  of  heathen  masters.  It  is  probable 
that  some  of  them  were  bondmen  in  heathen  families.  But  that  all  such 
in  the  church  were  not  the  slaves  of  heathen  masters,  is  evident  from 
the  next  verse.  And  they  that  have  believing  masters,  let  them 
.not  despise  them  because  they  are  brethren ; but  rather  do  them  ser- 


19 


vice,  because  they  are  faithful  and  beloved,  partakers  of  the  benefit. 
These  things  teach  and  exhort.^'  Note  PauFs  words.  He  speaks  to 
servants  under  the  yoke,  that  is  to  slaves.  He  speaks  of  their  be- 
lieving masters,*^  and  calls  them  brethren^  faithful^  beloved^  partakers 
of  the^bj^Jit!^  Now  who  is  the  man  that  is  alirother  of  apostles, 
faithful,  beloved,  partaker  of  the  benefit  Why  he  is  a child  of 
God,  he  is  an  heir  with  Christ ; and  yet  such  in  PauFs  time,  were 
master’s  of  those  under  the  yoke.  They  were  the  masters  of  slaves, 
and  that  under  a system  which  legalized  a control  more  unlimited  than 
is  sanctioned  by  the  statutes  of  any  State  in  this  Union.  And  who 
that  knows  the  southern  church  in  detail,  who  that  has  mingled 
with  its  families,  but  recognizes  that  this  description  of  Paul, 
and  also  the  description  by  Peter  of  believing  masters  in 
their  day,  is  applicable  without  abatement  to  numerous  Chris- 
tian slaveholders  in  our  time  ? ’ Tis  my  honest  conviction 

that  some  amongst  the  noblest  specimens  of  Christian  man- 
hood to  be  found  on  this  earth,  may  in  thirty  hours  travel  be  found 
amongst  converted  masters,  and  some  of  them  masters  in  union  with 
our  own  church.  Some^irits  amongst  the  ripest  for  heaven,  that  it 
^ has  been  my  privilege  to  meet  in  this  ruined  world,  were  women 
charged  with  the  control  and  care  of  slaves.  Verily  they  were  good 
and  gentle,”  ‘^faithful  and  beloved  and  partakers  of  the  benefit.” 

But  to  return.  Paul  solemnly  enjoins  it  upon  Timothy,  “ these 
things  teach  and  exhort.”  What  things  was  he  to  teach  ? Why 
that  servants  under^the  yoke  were  to  count  their  own  masters  worthy 
of  all  honor,  lest  by  their  failure  in  th^^  respect,  they  should  give  rise 
to  blasphemy  against  the  name  of  God,  and  the  doctrine  of  Christ. 
2nd.  He  was  to  teach  those  who  hadjbelieving  masters,  to  serve  them 
more  willmgly^  because  of  the,  character  of  their  masters.  ^ Because 
of  their  being  ‘^brethren,  faithful,  beloved,  partakers  of  the  benefit.” 
Now  let  me  ask,  what  other  qualifications  can  any  man  need  for  ad- 
mission to  the  church  ? If  he  is  a brother  of  Paul  and  Christ,  if  he 
is  become  a partaker  of  the  benefit  of  Christ’s  death,  and  thus  a mem- 
ber in  fact  of  God’s  family,  why  should  he  not  come  to  Christ’s  board  ? 
It  is  most  clear  that  the  simple  fact  of  their  being  masters,  raised  no 
scruple  in  Paul’s  mind  as  to  his  receiving  them  as  brethren  and 
beloved.” 

But  if  the  being  masters  involves  men  necessarily  in  crime,  how 


20 


I 


could  PaulVhen  speaking  of  those  thus  involved,  call  them  ‘^faithful, 
beloved,  partners  of  the  benefit  How  strange  to  hear  an  inspired 
man  speaking,  for^  instance,  of  a thief  as  a thief,  and  ealling  him 
^ ^faithful,  and  beloved,  and  a.^partaker  of  the  heirship  of  God  But 
he  here  speaks  of  believing  masters  as  masters,  and  masters  of  those 
under  the  yoke,  and  yet  uses  toward  them  the  strongest  terms  of  con- 
fidence and  endearment.  When  then  we  remember  that  the  Boman 
masters  exercised  a more  unlimited  control  than  masters  in  our  day 
are  allowed  by  law,  the  conclusien  is  irresistabte^  that  the  simple 
relation  which  a Christian  slaveholder  sustains  to  his  servant^  is  not 
in  itself  sinful. 

Paul  said  toJT^othy,  “J^ese  things  teach  and  exhort?^;^  But  sup- 
pose Timothy  had  refused  to  teach  with  the  rest,  that  believing  mas- 
ters are  “ faithful  and  beloved  and  partakers  of  the  benefit  what 
would  this  refusal  have  been  but  a departure  from  ^^the  form  of 
sound  words, and  an  infringement  of  Christ’s  prerogative  ; for  as  we 
shall  immediately  notice,  these  words  of  Paul  were  the  words  of  Christ 
himself. 

^ In  the  very  next  verse  Paul  says  to  Timothy,  ^Tf  any  man  teach 
otherwise,  and  consent  not  to  wholesome  words,  even  the  words  of  our 
Lord  Jesus  Christ,  and  the  doctrine  which  is  according  to  godliness,  he 
is  proud,  knowing  nothing,  but  doting  about  questions  and  strifes  of 
words,  whereof  cometh  envy,  strife,  railings,  evil  surmisings,  perverse 
^ disputings  of  men  of  corrupt  minds,  and  destitute  of  the  truth, 
^^upposing  gain  to  be  godliness;  from  such  withdraw  thyself.’’  Bo 
you  not  perceive  how  difiicuU  it  is  to  comment  with  any  honesty  upon 
these  verses,  without  saying  things  which  may  to  some  ears  sound 
harsh.  But  in  truth  I mean  not  to  be  harsh,  but  only  sincere,  in 
handling  the  word, of  God.  Let  me  then  say  that,  if  there  were  no 
ultra  abolitionists  in  the  day  of  Paul,  then  these  verses  contain  one 
of  the  most  remarkable  portraits  which  forecasting  inspiration  ever 
enabled  a prophet  to  draw.  If  the  intractable  agitators  that  in  some 
regions  have  rent  the  church,  had  sat  before  the  apostle,  he  could  not 
with  more  accuracy  have  described  the  outline  of  that  character, 
which  their  unbridled  enthusiasm  tends  to  engender.  I especially 
/ wish  those  of  you  who  belong  to  my  own  flock,  to  study  these^erses 
well  in  your  own  homes,  and  I will  therefore  only  pause  to  make  a 
Vbrief  comment  upon  them. 


21 


Paul  says  then,  if  any  man  teach  otherwise  — otherwise  than 
what  ? Why  things  other  than,  different  from,  those  enjoined  in  the 
first  and  second  verses.  And  if  any  man  consent  not  to  wholesome 
words.^'  Then  Paul  thought  those  words  wholesome,^ ^ which  ex- 
pressly declared  the  believing  masters  of  those  under  the  yoke  to  be 

brethren — faithful — beloved — partakers  of  the  benefit.^^  But  mark, 
^^even  the  words  of  our  Lord  Jesus  .Christ  — the  apostle  drives  his 
nail,  and  clinches  it — none  can  say  that  he  spoke  these  things  on  his 
own  responsibility.  In  Christ’s  name,  he  lays  down  a law  of  order  in 
the  church,  And  to  the  doctrine  which  is  according  to  godliness.” 

Paul  then  thought  this  whole  doctrine,  including  his  brotherly  esti- 
mate of  believing  masters  of  those  under  the  yoke,  to  be  a good  one 
and  according  to  godliness.  He  is  proud,  knowing  nothing,  but 
doting  about  questions,”  &c.  Upon  this  portrait  drawn  by  in- 
spiration, I will  not  comment  further,  but  will  leave  it  for  your  medi- 
tation. 

I will  not  go  into  the  exegesis  of  any  other  passage  of  scripture, 
for  this  is  conclusive. 

If  a law  is  distinctly  laid  down,  if  a principle  is  clearly  announced 
upon  one  page  of  your  statute  book — and  nowhere  recalled — it  is  ac- 
knowledged by  your  courts  and  guides  their  action. 

When  Paul  speaks  of  masters  or  of  servants,  it  is  to  enjoin  their 
relative  duties.  But  never  once  does  he  enjoin  emancipation  as  amongst 
those  duties.  And  if  we  deny  that  Paul  is  to  be  obeyed  when  he 
says,  these  things  teach  and  exhort,”  do  you  not  see  that  we  thereby 
open  a gap  througK  the  foundations — and  a gap  for  the  flooding  waters 
of  infidelity.  If  even  the  words  of  our  Lord  Jesus  Christy”  in  the 
mouth  of  Paul,  are  not  to  be  minded,  where  shall  we  get  our  counsel  v 
on  any  great  question  of  duty  ? 

There  are  recognized  in  our  church  four  courts,  three  of  which  are 
appellate.  A case  originating  before  the  Session  of  a single  church,  \ 
may  be  carried  by  appeal  to  the  Presbytery,  and  from  the  Presbytery  | 
to  the  Synod,  and  from  the  Synod  to  the  General  Assembly.  The  \ 
Session  then  is  the  primary  court.  Amongst  other  powers  lodged  in 
it,  is  that  of  receiving  or  rejecting  those  who  apply  for  admission  to 
the  church.  At  this  point  they  have  an  actual  authority,  but  it  is  an 
authority  limited  by  the  apostolic  injunction,  and  the  apostolic  ex- 
ample. 


22 


The  apostolic  injunction  and  the  apostolic  example  furnish  that 
fundamental  law  of  order  for  Christ’s  house,  which  is  complete  and 
may  not  be  added  unto.  Now  in  all  practical  question  touching  the 
admission  of  persons  to  the  church,  it  is  manifest  that  the  apostolic 
example  is  to  be  construed  as  embodying  the  apostolic  injunction. 
Paul’s  instructions  to  officers,  are  illustrated  by  his  own  acts  as  an 
officer.  If  as  an  officer,  called  to  the  apostleship,  inspired,  and  set 
apart  to  organize  the  church,  if  in  this  capacity  he  recognized  men  of 
a certain  class  as  suitable  persons  to  be  in  the  church,  then  elders  and 
pastors  are  bound  now,  and  until  the  day  of  a new  revelation,  to  re- 
cognize that  same  class  as  suitable  persons  to  be  admitted  to  the 
communion  table. 

\ It  is  sometimes  said  that  the  church  has  made  great  progress  since 
-the  days  of  Paul,  and  this  is  seriously  urged  as  an  argument  for  an 
improvement  upon  Paul’s  instructions  to  Timothy  when  he  said, 
the^e  things  teach  and  exhort.”  If  the  persons  who  advocate  this 
novel  idea,  mean  that  the  teachers  of  religion  in  this  day,  have  clearer 
■ views  of  doctrine  than  had  the  apostles,  it  is  manifestly  untrue. 
^ Those  men  were  inspired  expressly  to  restate  and  expand  the  teachings 
of  Jesus,  and  all  our  knowledge  of  authoritative  doctrine,  is  derived 
/ through  them  from  God.  If  it  be  meant  that  we  have  attained  to 
clearer  views  of  the  law  of  order  suitable  for  Christ’s  house,  than 
Paul  had,  the  same  reply  is  applicable.  Paul  and  Peter  were  inspired 
that  they  might  organize  the  church ; and  we  have  not,  nor  can  we 
by  any  possiblity  get  (without  a new  revelation)  a single  fundamental 
law  of  order  for  the  churchy  save  those  which  they  have  given  us  by 
- precept  and  example. 

There  is  another  class  of  persons  who  quote  the  scripture  precept, 
do  unto  others  as  you  would  that  they  should  do  unto  you,”  and 
apply  it  as  a ground  of  discipline  against  slaveholders.  But  that 
^.Christ  did  not  intend  this  precept  to  be  applied  for  the  assailment  of 
the  simple  authority  of  masters,  is  evident  from  the  fact  that  His  in- 
spired servants,  surrounded  on  all  hands  by  slaveholders,  and  busy 
organizing  churches  in  their  midst,  never  applied  it  in  this  way. 

Now  our  church  holds  to  the  obligation  of  masters  to  obey  this  pre- 
cept, as  well  as  other  men,  and  to  obey  it  in  regard  to  their  slaves. 
But  who  is  to  be  the  judge  of  what  this  precept  will  lead  a master  to 
do  for  his  slaves  ? One  man  says  it  will  lead  him  to  set  them  free  at 


once.  But  I can  take  you  to  slaveholders,  who  give  every  evidence 
of  being  regenerated  men  and  students  of  the  bible,  who  do  not  thus 
construe  it.  They  would  conceive  it  to  be  an  irreparable  calamity 
to  their  slaves,  if  thrown  into  the  world,  upon  their  own  resources, 
without  being  in  the  first  place  further  imbued  with  civilization.  It 
must  be  borne  in  mind  that  we  as  a race  ha /e  been  near  eight  centu- 
ries  attaining  our  present  fitness  for  freedom,^  If  I had  five  hundred 
negroes  under  my  control,  I would  at  once  free  those  whom  I believed 
would  be  benefitted  thereby.  , But  the  rest  I would  not  fiee,  but  at 
death  would  leave  the  charge  of  their  further  culture  to  my  children^ 
with  the  advice  to  free  them  when  they  should,  deem  them  prepared 
for  liberty.  / 

The  mistake  wifh  a numerous  class  of  persons,  has  been,  to  take 
this  precept,  ahd  constitute  themselves  the  judges  of  what  it  should 
prompt  n^^n  to  do.  But  if  the  attempt  were  made  by  every  man  to 
enforce  his  individual  inferences  from  this  precept,  upon  the  con- 
science of  his  neighbor,  what  an  intolerable  set  of  tyrants  we  would 
all  become  ? A 'manT  would  scarce  be  able  to  employ  an  hour's 
time,  or  to  expend  ten  dollars  of  money,  without  being  censured  by 
some  intrusive  neighbor  for  a failure  to  obey  the  precept. 

I have  said  that  our  church  recognizes  the  appplication  of  this  pre- 
cept to  slavery.  It  does  so  first,  for  the  removal  of  its  numerous 
abuses ; second,  for  the  moral  and  intellectual  elevation  of  the  slave 
race ; and  third,  for  their  eventual  and  entire  freedom  from  bondage. 
From  its  highest  judicatories  it  has  sent  forth  exhortations  to  masters 
to  be  diligent  as  stewards^, for  God,  in  improving  their  servants;  to 
which  exhortations,  I rejoice  to  know  that  many  give  a warm  re- 
sponse. 

Let  me  here  read  an  addi tonal  extract  from  the  Assembly's  minutes 
of  1818 : 

(/)  We  recommend  to  all  the  members  of  our  religious  denomi- 
nation not  only  to  permit,  but  to  facilitate  and  encourge  the  instruc- 
tion of  their  slaves  in  the  principles  and  duties  of  the  Christian  re- 
ligion; by  granting  them  liberty  to  attend  on  the  preaching  of  the 
gospel,  when  they  have  opportunity ; by  favoring  the  instruction  of 
them  in  the  Sabbath  school,  wherever  those  schools  can  be  found ; and 
by  giving  them  all  other  proper  advantages  for  acquiring  a knowledge 
of  their  duty  both  to  God  and  man.  We  are  perfectly  satisfied,  that 


24 


it  is  incumbent  on  all  Christians  to  communicate  religious  instruction 
to  those  who  are  under  their  authority,  so  that  the  doing  of  this  in 
the  case  before  us,  so  far  from  operating  as  some  have  apprehended,  as 
an  incitement  to  insubordination  and  insurrection,  would,  on  the  con- 
trary, operate  as  the  most  powerful  means  for  the  prevention  of  those 
evils/' 

I will  now  proceed  to  read  the  action  of  our  Assembly  in  1845. 
The  instrument  adopted  by  that  Assembly,  as  embodying  its  views,  is 
one  of  extraordinary  clearness.  It  is  a distinct,  unambiguous  announce- 
ment of  doctrine  on  this  subject,  and  contains,  as  I trust,  the  deliver- 
ance to  which  our  church  will  in  future  refer  as  containing  a final  ex- 
pression of  its  convictions.  I will  therefore  read  the  paper  in  full.* 

AcrioN  or  1845. 

The  committee  to  whom  were  referred  the  memorials  on  the  sub- 
ject of  slavery,  beg  leave  to  submit  the  following  report : 

(а)  The  memorialists  may  be  divided  into  three  classes : 1.  Those 
who  represent  the  system  of  slavery,  as  it  exists  in  these  United 
States,  as  a great  evil,  and  pray  this  Assembly  to  adopt  measures  for 
the  amelioration  of  the  condition  of  the  slaves,  2.  Those  who  ask 
the  Assembly  to  receive  memorials  on  the  subject  of  slavery,  to  allow 
a full  discussion  of  it,  and  to  enjoin  upon  the  members  of  our  church, 
residing  in  States  whose  laws  forbid  the  slaves  being  taught  to  read, 
to  seek  by  all  lawful  means  for  the  repeal  of  those  laws.  3.  Those  who 
represent  slavery^  as  a moral  evil,  a heinous  sin  in  the  sight  of  God, 
calculated  to  bring  upon  the  church  the  curse  of  God,  and  calling  for 
the  exercise  of  discipline  in  the  case  of  those  who  persist  in  main- 
taining or  justifying  the  relation  of  master  to  slaves. 

(б)  ^‘The  question  which  is  now  unhappily  agitating  and  dividing 

Note. — The  question  discussed  in  this  discourse,  whether  the  relation  subsisting 
between  the  master  and  slave  is  in  iteelf  sinful,  and  therefore  to  be  construed  as  de- 
barring the  master  from  the  communion,  seems  not  to  have  been  brought  before  the 
Assembly  of  1818  in  that  distinct  form  in  which  it  was  presented  for  final  discussion 
in  1845.  The  Assembly  of  1818  had  its  eye  rather  upon  the  general  evils  which 
subsist  in  connection  with  the  system. 

But  that  this  Assembly  did  not  intend,  by  any  part  of  its  utterance,  to  condemn 
slaveholding  as  a sin  per  set  and  a bar  to  communion,  is  evident,  first,  from 
the  fact  that  it  neither  enjoined  nor  recommended  to  any  Session,  to  use  the 
simple  ground  ef  slaveholding  as  a basis  of  discipline  against  any  man  ; and  in  the 
second  place,  its  deliverance  (articles  c,  d,)  contains  the  distinct  intimation  that 
too  hasty  an  emancipation  would  be  an  injury  to  the  negroes,  possibly  involving 
themselves  and  others  in  ruin.  Whatever,  then,  is  taught  in  the  action  of  1818,  it 
is  not  there  taught  that  slaveholding  is  in  itself  a sin,  and  a proper  ground  of  dis- 
cipline. W.  L.  Gr. 


25 


other  branches  of  the  church,  and  which  is  pressed  upon  the  atten- 
tion of  the  Assembly,  by  one  of  the  three  classes  of  memorialists  just 
named,  is,  whether  the  holding  of  slaves  is,  under  all  circumstances, 
a heinous  sin,  calling  for  the  discipline  of  the  church, 

( c ) The  church  is  a spiritual  body,  whose  jurisdiction  extends  to 
the  religious  faith  and  moral  conduct  of  her  members.  She  cannot 
legislate,  where  Christ  has  not  legislated,  nor  make  terms  of  member*  i 
ship  which  He  has  not  made.  The  question,  therefore,  which  the  As-  V 
sembly  is  called  upon  to  decide,  is  this.  Do  the  scriptures  teach  that  x 
the  holding  of*  slaves,  without  regard  to  circumstances,  is  a sin,  the 
renunciation  of  which  should  be  made  a condition  of  membership  in 
the  church  of  Christ  ? 

( c? ) It  is  impossible  to  answer  this  question  in  the  affirmative, 
without  contradicting  some  of  the  plainest  declarations  of  the  word  of 
God.  That  slavery  existed  in  the  days  of  Christ  and  His  Apostles  is 
an  admitted  fact.  That  they  did  not  denounce  the  relation  itself  as 
sinful,  as  inconsistent  with  Christianity  ; that  slaveholders  were  ad- 
mitted to  membership  in  churches  organized  by  the  apostles ; that, 
whilst  they  were  required  to  treat  their  slaves  with  kindness,  and  as 
rational,  accountable,  immortal  beings,  and,  if  Christians,  as  brethren 
in  the  Lord,  they  were  not  commanded  to  emancipate  them ; that 
slaves  were  required  to  be  obedient  to  their  masters  according  to  the 
flesh,  with  fear  and  trembling,  with  singleness  of  heart  as  unto 
Christ,^^  are  facts  which  meet  the  eye  of  every  reader  of  the  New  Tes- 
tament. This  Assembly  cannot,  therefore,  denounce  the  holding  of 
slaves  as  necessarily  a heinous  and  scandalous  sin,  calculated  to  bring 
upon  the  church  the  curse  of  God,  whithout  charging  the  apostles  of 
Christ  with  conniving  at  sin,  introducing  into  the  church  such  sin- 
ners, and  thus  bringing  upon  them  the  curse  of  the  Almighty. 

( 6 ) In  so  saying,  however,  the  Assembly  is  not  to  be  understood  ^ 
as  denying  that  there  is  evil  connected  with  slavery.  Much  less  do  they 
approve  those  defective^^ndToppressive  laws  by  which,  in  some  of  the  ^ 
States,  it  is  regulated.  Nor  would  they  by  any  means  countenance 
the  traffic  in  slaves  for  the  sake  of_^m ; the  separation  ot  husbands 
and  wives,  parents  and  children,  for  the  sake  of  filthy  lucre,^^  or  for 
the  convenience  of  the  master ; or  cruel  treatment  of  slaves  in  any 
respect.  Every  Christian  and  philanthropist  should  seek,  by  all 
peaceable  and  lawful  means,  the  repeal  of  unjust  and  oppressive  laws, 


26 


and  the  amendment  of  such  as  are  defective,  so  as  to  protect  the  slaves 
from  cruel  treatment  by  wicked  men,  and  secure  to  them  the  right  to 
receive  religious  instruction. 

(/)  ‘^Nor  is  the  Assembly  to  be  understood  as  countenancing  the 
idea  that  masters  may  regard  their  servants  as  mere  property,  and  not 
as  human  beings,  rational,  accountable,  immortal.  The  scriptures 
prescribe  not  only  the  duties  of  servants,  but  of  masters  also,  warning 
the  latter  to  discharge  those  duties,  knowing  that  their  Master  is 
in  heaven,  neither  is  there  respect  of  persons  with  Him. 

(^)  The  Assembly  intend  simply  to  say,  that  since  Christ  and  His 
inspired  apostles  did  not  make  the  holding  of  slaves  a bar  to  commun- 
ion, we,  as  a court  of  Christ,  have  no  authority  to  do  so ; since  they 
did  not  attempt  to  remove  it  from  the  church  by  legislation,  we  have 
no  authority  to  legislate  on  the  subject.  We  feel  further  constrained 
/ to  say,  that  however  desirable  it  may  be  to  ameliorate  the  condition  of 
the  slaves  in  the  Southern  and  Western  States,  or  to  remove  slavery 
from  our  country,  these  objects,  we  are  fully  persuaded,  can  never  be 
ecured  by  ecclesiastical  legislation.  Much  less  can  they  be  attained 
by  those  indiscriminate  denunciations  against  slaveholders,  without  re- 
gard to  their  character  or  circumstances,  which  have  to  so  great  an 
extent  characterized  the  movements  of  modern  abolitionists,  which  so 
far  from  removing  the  evils  complained  of,  tend  only  to  perpetuate 
and  aggravate  them.  The  apostles  of  Christ  sought  to  ameliorate  the 
^condition  of  slaves,  not  by  denouncing  and  excommunicating  their 
i masters,  but  by  teaching  both  masters  and  slaves  the  glorious  doc- 
\ trines  of  the  gospel,  and  enjoining  upon  each  the  discharge  of  their 
relative  duties.  Thus  only  can  the  church  of  Christ,  as  such,  now 
improve  the  condition  of  the  slaves  in  our  country. 

(A)  ‘‘As  to  the  extent  of  the  evils  involvedjn  slavery,  and  the 
best  methods  of  removing  them,  various  opinions  prevail,  and  neither 
the  scriptures  nor  our  constitution  authorize  this  body  to  prescribe 
any  particular  course  to  be  pursued  by  the  churches  under  our  care. 
The  Assembly  cannot  but  rejoice,  however,  to  learn  that  the  ministers 
and  churches  in  the  slaveholding  States,  are  awaking  to  a deeper  sense 
of  their  obligations  to  extend  to  the  slave  population  generally  the 
means  of  grace,  and  many  slaveholders  not  professedly  religious,  favor 
this  object.  We  earnestly  exhort  them  to  abound  more  and  more  in 
this  good  work.  We  would  exhort  every  believing  master  to  remem- 


ber  that  his  Master  is  in  heaven,  and  in  view  of  all  the  circumstances 
in  which  be  is  placed,  to  act  in  the  spirit  of  the  golden  rule,  ‘ What- 
soever ye  would  that  men  should  do  to  you,  do  ye  even  so  unto 
them/ 

In  view  of  the  above  stated  principles  and  facts — 

‘‘  Resolved,  1.  That  the  General  Assembly  of  t^  Presbyterian  church  in 
the  United  States  was  originally  organized,  and  has  since  continued  the  bond 
of  union  in  the  church,  upon  the  conceded  principle  that  the  existence  of  do- 
mestic slavery,  under  the  circumstances  in  which  it  is  found  in  the  southern 
portion  of  the  country,  is  no  bar  to  Christian  communion.  j 

‘‘  2.  That  the  petitions  that  ask  the  Assembly  to  make  the  holding  of  slaves 
in  itself  a matter  of  discipline,  do  virtually  require  this  judicatory  to  dissolve  i 
itself,  and  abandon  the  organization,  under  which,  by  the  Divine  blessing,  it  j 
has  so  long  prospered.  The  tendency  is  evidently  to  separate  the  northern 
from  the  southern  portion  of  the  church ; a result  which  every  good  citizen 
must  deplore,  as  tending  to  the  dissolution  of  the  union  of  our  beloved  country, 
and  which  every  enlightened  Christian  will  oppose,  as  bringing  about  a ruinous 
and  unnecessary  schism  between  brethren  who  maintain  a common  faith.’’ — 
(Baird’s  Digest,  p.  822.) 

Some  individuals  are  ready  to  affirm  that  tbis  judgment  of  the  Old 
School  Presbyterian  Church  was  dictated  by  policy.  If  so,  it  is  a pol- 
icy originated  by  the  example  of  the  Apostles.  It  is  a policy  dictated 
by  that  law  of  order  engrafted  in  the  church  by  apostolic  authority, 
and  which  cannot  be  cast  out  but  at  the  risk  of  wrenching  the  found- 
ations of  our  faith,  and  marring  Christ’s  scheme  for  the  evangelization 
of  the  world.  If  we  are  at  liberty  to  improve  upon  Paul’s  method  in 
this  particular,  where  shall  the  spirit  of  innovation  cease  ? ^ Si^  in- 
novation, I maintain,  is  incipient  tyranny,  rearing  its  odious  ^ 
HEAD  BESIDE  THE  VERY  ColdMUNioN^  « / 

To  say  that  policy,  in  the" evil  sense  of  that  term^  has  dictated  the 
conduct  of  the  Presbyterian  church  touching  slavery,  is  simply  ab- 
surd. Principle  has  dictated  it.  A calm  determination  to  abide  by 
the  law  of  order  derived  from  the  apostolic  teachings,  has  dictated  it. 

Do  you  know  aught  of  these  men  as  a body  ? Have  you  an  acquaint- 
ance with  the  general  character  of  the  eldership  and  ministry  of  the  Old 
School  Presbyterian  Church  in  these  United  States?  Amongst  them 
are  numbered  men  of  the  highest  repute  as  civilians,  as  jurists,  as  . 
legislators,  as  patriots,  as  scholars,  and  as  theologians.  Amongst 
them  are  men  of  every  shade  of  opinion  touching  the  policy  best  for 
the  nation.  Amongst  them  are  men  eminent  in  their  communities  as 


28 


members  of  the  great  political  parties — as  Kepublicans,  Democrats, 
^ and  Old  Whigs.  And,  as  a body,  I will  say  that  for  dignity  of  char- 
acte.,  for  width  of  information,  for  severity  of  thought,  for  discrimi- 
nating power  of  intellect,  for  genuine  integrity,  and  for  a true  hearted 
devotion  to  the  great  interests  of  mankind — for  these  qualities,  the 
officers  of  this  church,  as  a body,  are  unsurpassed  by  any  class  of  men 
in  the  country.  No  graver,  more  studious,  more  conscientious,  or 
more  patriotic  body  of  men  is  wont  to  assemble  in  the  land,  than  the 
General  Assembly,  composed  of  elders  and  ministers  of  this  church. 
And  yet  it  is  the  deliberate  judgment  of  this  Assembly,  composed  of 
men  who  as  to  politics  are  distributed  through  the  ranks  of  the  sev- 
eral parties  of  the  country,  that  slaveholding  is  not  per  se  a sin  against 
God,  and  is  not  in  itself  a scriptural  bar  from  the  communion.  To 
ascribe  this  decision  to  policy,  were  idle.  ^Tis  a policy  engendered 
by  that  steadfast  devotion  to  the  crown  of  Christ  which  will  allow  no 
social  exigency,  and  no  outside  pressure,  to  urge  them  as  stewards, 
into  the  guilt  of  infringing  the  great  King^s  prerogative  as  Lawmaker 
for  His  own  house.  This  church  has  refused  to  commit  this  trespass, 
though  vehemently  urged  to  it  by  innumerable  influences,  expending 
themselves  through  the  medium  of  lectures,  newspapers,  periodicals, 
and  sermons.  With  calm  serenity  her  grave  Assembly  has  stood  like 
some  rooted  rock,  amid  the  flowing  and  foaming  waters  of  public 
opinion.  Long  may  it  thus  stand,  a mighty  pillar  of  religious  free- 
dom in  this  land  and  throughout  the  world ! Long  may  it  thus 
stand,  reaching  out  through  its  large  company  of  converted  masters, 
the  hand  of  succor,  the  torch  of  knowledge,  the  pledge  of  future  na- 
tional freedom,  to  the  race  now  in  bondage. 

There  are  great  principles  pertaining  both  to  doctrine  and  to  the 
law  of  order  in  Christ’s  house,  which  may  lie  in  the  word  compara- 
tively unnoticed,  until  an  exigency  arises.  They  are  like  the  anchors 
and  coils  of  cable  which  ships  carry  against  times  of  storm.  During 
sunny  days,  when  the  sea  is  unruffled  and  dangers  distant,  the  sailor 
passes  his  anchor  with  carelessness.  But  let  the  winds  rise,  let 
the  sea  roll  up  its  billows,  let  the  rocks  show  themselves  through  the 
fretting  surge,  and  straightway  he  flings  his  grappling  hook  into  the 
depths  of  the  sea ; it  taketh  hold  upon  the  roots  of  the  ocean ; the 
stout  cable  is  strained  like  a muscle  of  steel ; the  ship  rides  at  an- 
chor, and  the  sailor  lies  down  in  his  cot  and  sleeps,  w^Ist  the  storm 


29 


blusters  its  strength  away,  and  sinks,  too,  to  rest.  Into  such  peril  the 
good  ship  of  our  church  hath  often  come,  and  her  wont  hath  been  to 
pluck  her  anchors  from  the  word,  to  cast  them  with  calm  faith  out  amid 
the  storm,  and  then  with  David  to  lift  up  a song  and  say,  return 
unto  thy  rest  0 my  soul,  for  the  Lord  hath  dealt  bountifully  with 
thee/^ 

And  now  brethren,  touching  this  whole  matter,  let  me  say,  that  I 
am  full  willing  you  should  sometimes  feel  a stout  breeze  from  without. 
Were  it  all  smooth  sailing,  I should  grow  jealous  of  you  and  of 
self,  I would  see  you  tried  and  proved,  that  I may  know  unto  what 
degree  of  knowledge  of  the  scriptures  you  have  attained.  That  it  may 
be  ascertained  with  what  degree  of  clearness  you  perceive  and  under- 
stand the  spirituality  of  Christ’s  kingdom  ; and  with  what  tenacity 
you  hold  to  the  doctrine  of  Christ’s  supremacy,  and  the  permanency 
of  his  law  of  order  in  his  own  house. 

In  my  earlier  years  I had  a constitutional  proclivity  towards  fanati- 
cism, of  one  kind  or  another.  God  only  knows  the  griefs  that  this 
vitiated  tendency  hath  wrought  me,  in  days  gone  by.  And  now  that 
I am,  through  the  doctrines  and  gentleness  of  Christ,  happily  purged 
of  this  evil  leaven,  I will  not  shun  to  warn  you  of  its  power  to  blind 
the  judgment,  to  warp  the  temper,  and  to  embitter  the  life. 

Let  me  bring  this  discourse  to  an  end,  by  reiterating  two  of  the  pro- 
positions announced  from  this  pulpit  on  last  Sabbath  : 1st.  The  doc- 
tiines  and  law  of  order  authoritative  in  Christ’s  house,  are  complete, 
and  may  not  be  added  unto.  2d.  The  introduction  of  unscriptural 
tests  at  the  communion  table,  is  an  invasion  of  Christ’s  prerogative,  is 
full  of  danger  to  the  peace  of  the  church,  is  a bar  to  the  progress  of 
the  gospel  through  the  earth,  and  as  such,  is  to  be  resisted. 


SE3ElMO]Sr  II 


But  we  preach  Christ  crucified,  unto  the  Jews  a stumbling  block,  and  unto 
the  Greeks  foolishness.  But  unto  them  which  are  called,  both  Jews  and 
Greeks,  Christ  the  power  of  Ood^  and  the  wisdom  of  God. — 1 Cor.  1-23,  24. 

And  in  the  days  of  these  kings  shall  the  God  of  Heaven  set  up  a kingdom, 
which  shall  never  be  destroyed  : and  the  kingdom  shall  not  be  left  to  other 
people,  but  it  shall  break  in  pieces  and  consume  all  these  kingdoms,  audit  shall 
stand  forever. — Dan.  2-44. 

The  kingdom  of  the  Lord  Jesus  Christ  is  steadily  rooting  itself 
amid  the  nations.  Its  influence  is  pervading  their  literature,  their 
commerce,  and  their  policies.  All  the  civilized  families  of  mankind 
have  felt,  and  are  destined  to  feel  in  a still  greater  degree,  the  power 
of  that  life  which,  planting  itself  in  the  hearts  of  individuals,  spreads 
its  purifying  influence  outward,  through  the  State,  through  the  nation, 
through  the  world.  Thus  like  leaven,  the  religion  of  Jesus  is  still 
working,  and  must  work,  till  every  social  system,  with  all  its  included 
activities,  shall  have  felt  its  remedial  power,  and  shall  have  grown 
nobler  and  more  benign  thereby.  And  in  that  day  of  glorious  con- 
summation, when  the  wilderness  will  begin  to  bloom  like  the 
rose,  the  Lord  alone  shall  be  glorified.  In  that  day  when  the  nations 
with  all  their  harness  on,  with  all  their  enginery  of  various  forces  in 
full  play,  shall  stand  subjugated  unto  Christ,  and  ready  to  do  His  bid- 
ding, it  shall  every  where  be  inscribed,  ‘‘  the  cross  hath  wrought  this 
victory. Then,  in  clearer  light,  than  during  thesedim  days,  is  given 
unto  any  of  us,  shall  all  men  see  that  the  cross  of  Christ  is  ^^the  wis- 
dom and  the  power  of  God.^^  When  Kings  and  Queens  are  become 
nursing  fathers  and  nursing  mothers  unto  the  church,  the  strange  and 
glorious  achievement  will  have  been  wrought  through  the  story  of  the 
cross.  The  story  of  Jhe  cross,  told  and  retold  round  the  world,  shall, 
with  its  melting  power,  effect  what  no  other  agency  in  the  universe  is 
commissioned  to  effect.  It  shall  through  love,  subjugate  men  to 


32 


Christ's  scepter,  and  win  them  to  the  glory  of  imitating  his  ex- 
ample. 

The  leaven  now  works.  But  it  is  a ruined  world  that  is  to  be  per- 
vaded thereby.  Gross  darkness  is  to  be  dissipated.  Barbarism  which 
centuries  have  entrenched,  is  to  be  broken  up.  Propensities  that 
have  in  them  the  germs  of  hell  and  eternal  death,  are  to  be  rooted 
out  A race  apostate  from  God,  dead  in  sin,  subject  to  the  devil,  and 
languishing  under  the  curse  of  the  law,  such  a race  is  to  be  renovated 
and  brought  into  the  glory  of  serving  God.  And  for  this  race,  there 
is  no  gospel  but  one.  There  is  no  evangel  that  can  measure  its  want, 
sound  its  woe,  and  speak  to  it  a single  glad  word,  touching  a perfect 
cure,  save  the  evangel  of  the  cross.  And  the  utterance  of  this  gos- 
pel must  be  backed,  steadily  and  persistently  backed,  by  the  energies 
of  Almighty  God,  or  it  could  not  push  on  through  the  huge  and  vari- 
ous difficulties  that  obstruct  its  path. 

It  is  nojy-Qnder,  considering  our  infirmities,  that  earnest  souls  in 
different  ages,  have  grown  weary  in  waiting  for  the  gospel  to  complete 
Tts  triumphs  in  a world  where  evils  are  so  thrifty.  It  was  not  a 
strange  presumption  that  caused  Uzzah  to  lay  hands  on  the  ark  of 
God,  to  steady  it,  as  the  jolting  cart  drew  it  over  the  uneven  ground — 
yet  that  presumption  cost  him  his  life.  Nor  should  we  be  surprised 
that  an  urgent  and  unwise  zeal  should  prompt  individuals  in  every 
age,  to  lay  hands  on  Christ's  method  for  the  world's  cure,  and  try  to 
improve  it.  But  this  endeavor,  though  it  reveal  itself  in  the  church 
and  amongst  the  brethren,  is  to  be  resisted,  inasmuch  as,  if  we  tam- 
per with  Christ's  method,  we  thereby  involve  ourselves  in  guilt ; and 
our  effort  to  amend  it  is  sure  to  corrupt  it,  thereby  abating  its  fitness 
to  pervade  the  world,  and  hindering  the  achievement  of  that  very  end 
which  we  desire  to  see  effected. 

It  was  shown  this  morning,  that  the  kingdom  of  Christ  is  spiritual ; 
that  it  institutes  through  the  church,  no  assault  upon  the  form  of  any 
authority  in  the  earth ; that  ministers  and  elders  have  no  commission 
by  virtue  of  which  they  can  bring  the  church  courts  into  organic  con- 
flict with  the  authority  of  the  master  over  the  slave.  ^Tis  not  the 
possession  of  power  in  any  man's  hands  that  the  gospel  assails ; 'tis 
the  temper  he  cherishes  and  the  spirit  in  which  he  uses  his  power, 
that  the  gospel  seeks  to  rectify  and  conform  to  the  spirit  of  Christ,  who 
died  out  of  love  for  his  guilty  people.  The  gospel  seeks  first  to 


33 


make  the  king,  the  despot  and  the  master,  stewards  and  spiritual  ser- 
vants  of  those  under  them.  This  effected,  it  leaves  civil  policy  to 
take  that  form  into  which  the  renovated  spirit  of  society  may  mould 
it.  It  leaves  the  citizen  free,  and  untrammeled  by  church  courts,  to 
go  his  way  and  cast  his  vote  for  such  laws  as  he  shall  deem  expedient, 
and  wise,  and  just.  And  thus,  exempt  from  the  unhallowed  passions 
which  prompt  to  proscription  and  intolerance,  the  gospel  of  Christ 
seeks  to  make  its  way  into  the  heart  of  hoary  despotisms,  of  mon- 
archies, of  aristocracies,  and  of  slave  empires,  there,  within  the  secret 
souls  of  men,  to  stir  up  those  heavenly  aspirations,  which  are  every- 
where, the  bright  harbingers  of  liberty  and  higher  civil  order.  But 
in  doing  this,  Christ  d_ecisively,  bj  solemn  declarations,  by  example, 
by  the  precepts  and  conduct  of  inspired  men,  sets  forth  that  His  king- 
dom is  spiritual,  and  is  not  to  be  brought  into  organic  conflict  with 
the  kingdoms  of  this  world.  To  institute  this  conflict,  were  to  remove 
the  issue  from  the  interior  to  the  outer  life.  It  were  to  degrade  the 
glory  of  the  cross,  which  by  the  power  of  love,  is  to  subdue  men,  and 
cause  them  from  highest  to  lowest,  to  love  and  serve  each  other 
heartily. 

Now  it  is  in  view  of  this  expansiveness  of  the  life  of  Christ  within 
the  church,  and  this  progressiveness  of  its  influence  over  the  nations, 
that  I am  to  night,  to  vindicafe  the  course  of  the  Old  School  Presby- 
terian Church  touching  slaveiy,  as  a course  eminently  wise,  righteous, 
and  accordant  with  the  example  of  Christ  and  his  apostles.  I main- 
tain that  this  church  has  showU  a simple  faith  touching  the  expan- 
siveness of  the  DIVINE  LIFE  IN  MAN,  and  its  power  ultimately  to 
REMOULD  SOCIETY,  which  I regret  to  say,  has  not  been  shared  in  an 
equal  degree  by  Several  bodies  of  Christians  in  our  land.  It  may  be 
truthfully  said  that  the  Presbyterian  Church  has  planted  itself  firmly 
upon  the  position,  that  it  is  its  great  duty  to  preach  the  gospel  to  all 
classes  of  men  ; and  that  the  doctrine  of  a crucified  King,  is  to  prove 
‘‘  the  power  of  God'^  for  effecting  whatsoever  He  hath  intended  to 
effect  through  the  church.  And  thus,  resisting  the  infirmities  of  the 
flesh,  and  striving  to  still  all  impatience,  it  has  waited  upon  that  God 
whose  plans  sweep  through  eternity, and  with  whom  centuries  areas  days. 
In  exact  accordance  with  the  example  of  Paul,  it  has  carried  the  gos- 
gel,  without  invidious  distinction,  to  all  ranks  of  men.  It  has  found 

free  and  welcome  entrance  to  the  homes  of  masters,  and  enjoined 
3 


34 


Paul's  commandments  to  masters  upon  them.  It  has  found  entrance 
amongst  the  negroes,  and  declared  unto  them  that  kingdom  of  God 
which  taketh  no  account  of  bond  or  free,  but  where  all  are  new 
creatures  in  Christ  Jesus."  Whilst  it  has  not  undertaken  to  legislate 
upon  the  authority  of  the  master  as  though  it  were  in  itself  iniquitous, 
it  has  in  the  distinctest  terms  spoken  from  its  highest  courts,  warned 
masters  of  the  evils  and  crimes  which  ordinarily  spring  up  out  of 
slavery ; it  has  warned  them  of  the  solemn  obligation  they  are  under 
to  treat  their  slaves  with  kindness,  and  to  pay  due  attention  to  their 
moral  and  religious  cultivation ; and  it  has  borne  an  earnest  witness, 
through  its  courts  held  both  in  slave  States  and  free  States  that  the  spirit 
of  religion  as  it  rises  up  within  nations,  tends  directly  to  remove,  first, 
the  grosser  evils  of  slavery,  and  finally,  to  remove  slavery  itself.  Thus 
clinging  to  the  gospel,  avoiding  fanaticism,  avoiding  the  use  of  an  un- 
scriptural  effort  to  tyranize  over  masters  in  respect  to  their  authority, 
this  church  has  found  everywhere  entrance,  and  sent  out  everywhere 
its  testimonies  to  its  slaveholding  membership. 

Now  a different  course  from  this,  an  attempt  to  increase  either  the 
doctrines  or  the  laws  of  order  in  Christ's  house,  would  speedily  and  inev- 
itably interfere  with  the  development  of  Christ’s  life  in  the  church,  and 
its  influence  over  the  nations.  This  is  abundantly  shown  in  the  late  his- 
tory of  some  American  churches.  Those  churches  that  have  under- 
taken to  improve  on  the  doctrines  of  the  bible,  have  undermined  their 
faith  and  declined  in  grace.  Those  churches  that  have  undertaken 
to  improve  the  law  of  order  in  Christ's  house,  have  been  rent  in 
sunder,  and  their  fields  of  usefulness  curtailed.  ThuSj  by  striving, 
contrary  to  the  law  of  order  used  by  Paul,  to  cut  off  slaveholders 
from  the  church,  simply  on^  the  ground  of  their  slaveholding,  some 
denominations  have  cut  themsdves  off  from  a vast  field,  covering  near 
half  the  States  of  the  Union.  So  that  this  singular  spectacle  is  come 
to  be  presented — of  large  bodies  of  intelligent  christains  busying 
themselves  intensely  with  the  interests  of  some  millions  of  men,  slaves 
and  masters,  and  yet  all  the  time  adopting  not  one  single  practicable 
plan  for  giving  these  people  the  ordinances  of  the  church,  and  the 
benefits  of  a living  ministry.  And  thus  too,  whilst  some  northern 
ministers  have  been  striving  to  cast  Southern  Christians  out  of  the 
church.  Southern  mobs  have  been  busy  casting  northern  preachers 
out  of  the  State, — making  together  two  grievous  evils,  both  of  which, 


35 


as  the  friend  of  religious  and  of  civil  freedom,  I deplore  and  con- 
demn. 

Let  it  be  said  that  prejudice  and  passion  have  shut  out  from  the 
Southern  States,  churches  of  the  class  of  which  I speak,  and  then  the 
grave  question  immediately  arises,  have  churches,  as  such,  any  right 
by  deviation  from  the  apostolic  example,  to  enkindla-  pa^ion ^against 
themselves,  thereby  barring  the  way  of  *the  gospel.  W^s  ever 

thankTuFToF  an  o^en  door  for  the  gospel,  and  whilst  very  bold  in 
preaching  Christ  crucified,  he  was  careful  not  to  raisenoutside  issues. 
It  is,  for  us  who  live  in  this  day,  an  instructive  fact,  that  whilst  Paul 
journeyed  continually  through  an  empire  filled  with  slaves,  and  whilst 
his  life  was  frequently  endangered  by  those  who  assailed  him  for  his 
doctrine,  yet  he  never  had  any  trouble  on  the  score  of  assaulting  the 
authority  of  masters,  as  a thing  iniquitous  in  itself.  He  spoke  to 
masters  plainly,  and  told  them  their  duty;  but  in  doing  this,  he  never 
enjoined  them  to  set  their  slaves  free.  But  as  he  says  himself,  lest 
the  name  of  God  and  His  doctrine  should  be  blasphemed,^^  he  en- 
joined those  under  the  yoke  to  count  their  own  masters  worthy  of 
all  honor  and  those  that  had  believing  masters,  he  enjoined  “ not  to 
despise  them  because  they  are  brethren,  but  rather  do  them  service 
because  they  are  faithful  and  beloved,  partakers  of  the  benefit. 

If  it  is  concerning  civil  liberty  that  we  are  to  preachy  then  is  the 
offence  of  the  cross  ceased ^ 

And  let  me  here  pause  to  say,  that  I think  it  impossible  for  me  to 
utter  a stronger  remonstrance,  than  I am  now  uttering,  against  the  un- 
fortunate practice  into  which  ministers  haye  fallen,  of  going  aside 


from  their  commission,  to  discuss  political  topics  the  pulpit. 
One  of  the  main  pomS, "Indeed,  of  these  two  discourses,  has  been  to  dis- 
criminate the  kingdom  of  Christ  as  spiritual,  and  to  point  out  those 
limits  which  bound  the  authority  of  church  courts. 

If  we  were  to  plant  churches  in  Russia,  and  the  Czar  should  become  a 
communicant,  we  could  enjoin  h m in  the  name  of  the  Lord  Jesus 
Christ  to  use  his  authority  in  the  spirit  of  love  toward  his  subjects ; and 
if  he  were  guilty  of  cruelty  towards  them,  we  could  excommunicate  him. 
But  we  would  have  no  scriptural  warrant  whatever,  for  requiring  him 
to  relinquish  one  particle  of  the  authority  he  now  wields.  If  his  ear 
were  open  to  us,  we  could  advise  him  to  reconstruct  his  system,  but 
we  could  not  enjoin  him  to  do  it,  without  ourselves  arrogating  an  au- 


36 


thority  as  cliurcli  oflScers,  to  which  we  cannot  show  the  shadow  of  a 
claim. 

To  this  it  may  be  replied,  that  slavery  is  a domestic  institution,  and 
not  a governmental  systems.  That  is  granted ; yet  it  inheres  in  a 
governmental  system,  as  an  integral  part  of  it.  It  is  grafted  into  the 
Constitutions  and  the  statute  books  of  the  States  where  it  exists.  It 
derives  its  existence,  and  its  energy,  from  those  instruments.  And  as 
a practical  fact,  we  have  as  little  warrant  from  the  example  and  teach- 
ings of  the  apostles  to  legislate  in  church  courts  against  the  simple 
authority  of  the  master,  apart  from  its  abuse,  as  we  have  to  legislate 
against  the  simple  authority  of  a despot,  apart  from  its  abuse.  The 
most  absolute  sovereign  that  can  be  imagined  as  having  rule  over 
men ; one  exerting  an  unlimited  control  over  the  bodies  of  his  sub- 
jects, would,  if  a member  of  this  church,  be  amenable  to  its  Session, 
for  the  use  made  of  his  power.  But  the  power  itself,  we  would  have 
no  right  to  require  him  to  relinquish.  And  though  it  is  conceded 
that  slavery  is  not  in  itself  a governmental  system,  yet  it  so  far  par- 
takes of  a governmental  nature,  that  it  is  manifest  from  the  example 
and  teachings  of  Paul,  that  the  authority  of  masters  like  that  of  absolute 
despots,  is  not  in  itself  to  be  questioned  by  church  courts,  but  only 
the  use  which  masters  may  make  of  this  authority.  But  whether  this 
example  of  Paul  arose  from  the  fact  that  slavery  partakes  in  some  lim- 
ited degree  of  a governmental  nature  or  not,  yet  the  example  and  as- 
sociated teachings  remain  the  same ; and  the  limits  of  our  duty  and 
OUT  right,  as  officers  of  the  church,  none  the  less  explicitly  defined. 

Now,  whilst  the  Presbyterian  church,  after  repeated,  and  careful, 
and  I may  say  intense  examination  of  the  whole  question,  has  re- 
frained from  asserting  any  right  to  demand  of  masters  in  Christ’s 
name,  to  set  their  servants  free,  yet  it  has  never  dreamed  of  reliquishing 
its  full  right  to  oversee  its  membership  in  the  matter  of  their  conduct 
towards  their  domestics.  Por  church  courts,  within  their  scriptural 
bounds,  we  claim  a full  authority.  And  it  is  their  duty  to  urge  mas- 
ters as  the  heads  of  families,  to  use  their  best  talents  and  their  most 
prayerful  endeavors  for  the  advancement  of  their  children  and  ser- 
vants in  knowledge,  religion,  and  happiness,  thus  becoming  the  imita- 
tors of  Christ,  who  though  in  the  form  of  God,^’  made  Himself  of  no 
reputation,  and  took  upon  Him  the  form  of  a servant,  and  in  that 
form,  died  for  His  household, 


37 


Now  tins  I say,  brethren,  the  gospel  of  Christ  is  the  great  power  of 
God.  It  is  destined  to  sweep  through  this  sin-ruined  world,  resusci- 
tating it,  modifying  its  evils,  and  gradually  removing  them.  But  do 
you  not  see,  that  if  it  win  its  way  through  the  world,  it  must  move  on 
after  the  manner  of  Christ's  own  wisdom  ? If  we  would  carry  it 
through  the  world,  we  must  follow  the  example  of  Christ  and  His 
apostles.  We  must  speak  as  they  spake.  We  must  lay  upon  men  no 
heavier  burdens  than  they*  laid  upon  them.  We  must  not^make 
stricter  exactions  than  the  Son  of  God,  and  Paul  His  servant,  made. 

If  we  do,  men  will  not  hear  us.  They  will  turn  from  us.  Paul  went 
into  slave  regions  and  founded  churches.  Now  if  we  go  into  such  e- 
gions,  and  raise  a test  of  church  membership  which  the  apostle  never 
raised,  do  you  not  see  that  we  lay  a bar — a strong,  heavy  bar — right 
across  the  way  of  the  gospel  ? 

These  reflections  have  an  immediate  and  most  interesting  connec- 
tion with  the  practical  work  of  spreading  the  gospel  through  the 
Slave  States  of  our  land.  It  must  now,  on  all  hands,  be  conceded 
by  intelligent  Christians,  that  if  the  slaves  attain  to  ultimate  free- 
dom, it  must  be  through  their  gradual  elevation  in  mind  and  char- 
acter. And  for  this  end  the  gospel  is  indisputably  both  the  wisdom 
and  the  power  of  God.  And  this  gospel,  manifestly,  can  be  carried  to 
them  only  through  their  masters.  So  that  aQief  all  that  has  been  said, 
the  true  hope  of  the  negro  now  lies  in  the  Christianization  both  of 
the  master  and  ofTEe  sFa^^  UponTfEis  point  let  ine  read  you  some 
extracts  from  Henry  Ward  Beecher,  I may  say  of  Mr.  Beecher,  that 
when  I receive  his  views  on  an  any  subject,  I do  it  with  circumspection. 
But  in  PARTS  of  this  sermon  from  which  I am  about  to  quote,  he  has 
spoken  with  much  common  sense — I may  say  with  much  wisdom.  He 
has  been  an  experimenter  too,  as  he  himself  intimates,  in  the  use  of 
various  endeavors  for  benefitting  the  negr«es.  Listen  now  to  his  ma- 
tured  judgment  touching  the  matter,  when  looking  at  it  simply  from 

a PRACTICAL  STAND  POI^T:  _ - 

^In  the  sermon  published  in  the  issue  of  the  Inde;pendent^  Nov^  3, 
1859,  Mr.  Beecher  says  ; The  breeding  of  .discontent  amongst  the  ^ 
bondmen  of  our  land  is  not  the  way  to  help  them.  Whatsoever 
gloomy  thoughts  the  slave’s  own  mind  may  brood,  we  are  not  to  carry 
disquiet  to  him,  from  without.  If  I could  have  my  way,  every  man 
on  the  globe  should  be  a free  man  and  at  once.  But  since  they  cannot 


38 


/ be,  will  not  be  for  ages,  is  it  best  that  bitter  discontent  should  be  in^ 

< spired  in  them,  or  Christian  quietness  and  patient  waiting  ? . . 1 . 

^ . ....  ....  ....  And  my  experience — and  I 

have  had  some  experience  in  this  matter — is,  that  men  who  tamper 
with  slaves  and  incite  them,  are  not  themselves  to  be  trusted.  They 
are  not  honest  men,  unless  they  are  fanatical.  If  they  have  their 
reason,  they  usually  have  lost  their  conscience.  I never  will  trust 
such  men  with  money,  nor  place  any  confidence  in  them  whatsoever. 
I do  not  know  why  it  is  so,  but  my  experience  has  taught  me  that 
men  who  do  such  things  are  crafty,  and  come  forth  from  such  tam- 
pering, unreliable  men.  Conspirators  the  world  over,  are  bad  men. 
And  if  I were  in  the  South — and  I think  I have  the  reputation  there  of 
being  a tolerably  stout  abolitionist — I should,  not  from  fear  of  the 
master,  but  from  the  most  deliberate  sense  of  the  injurious  effects  of 
it  to  the  slaves,  never  by  word,  nor  sign,  nor  act,  do  anything  to  ex- 
cite discontent  among  those  in  slavery.  ....  ....  .... 

If  you  wish  to  work  for  the  enfranchisement  of  the  African,  seek  to 
make  him  a better  man.  Teach  him  to  be  an  obedient  servant,  and 
an  honest,  true,  Christian  man.  That  man  whom  Christ  first  makes 
free,  has  a better  chance  to  be  civilly  free  than  any  other.  To  make  a 
slave  morose,  fractious,  disobedient  and  unwilling  to  work,  is  the  way 
to  defer  his  emancipation.  ....  ....  ....  .... 

....  The  Pauline  treatment  is  the  most  direct  road  to 

/^liberty.  No  part  of  the  wisdom  of  the  New  Testament  seems  to  me 
more  divinely  wise  than  PauVs  directions  to  those  in  slavery.  They 
are  the  food  that  servants  need  now  at  the  South,  everywhere  the 
world  over.  If  I lived  in  the  South,  I should  preach  these  things  to 
^ slaves,  while  preaching  on  masters'  duties  to  those  who  hold  them.  I 
y should  do  it  with  a firm  conviction  that  so  I should  advance  the  day 
\ of  their  liberty.'^ 

Now  it  is  this  Pauline  doctrine  which  Mr.  Beecher  so  highly  com- 
mends, and  which  to  his  mind  bears  pre-eminently  the  stamp  of  di- 
vine wisdom — 'tis  this  exact  doctrine  that  has_  regulated  th^^^^  of 
action  of  Ae  Presbyterian  church,  with  regard  to  slaves  and  their 
masters,  for  more  than  fifty  years. 

It  is  in  the  spirit  of  this  Pauline  doctrine  that  the  testimony  of  her 
courts  has  been  rendered,  as  any  man  may  see,  who  will  take  the  trouble 
to  examine  the  digest  of  acts  of  the  Assembly.  Numbers  of  her  minis- 


f 


39 


ters,  now  laboring  in  slave  States,  are  avowed  emancipationists.  The 
difference  is,  they  do  not  regard  the  master  as  committing  sin  simply 
in  holding  slaves,  but  believe  that  ho  may,  as  a steward  for  God,  do 
much  good  in  that  relation.  They  do  not  regard  themselves  as  church 
officers,  as  possessed  of  a function  for  legislating  against  the  authority  of 
masters,  whilst  they  do  held  that,  as  overseers,  they  are  in  duty  bound 
to  exhort  masters,  with  parents,  to  labor  for  the  good  of  their  house-  j 

holds.  Dr.  Robert  J.  Breckenridge.  a man  known  here  by  reputation, 
is  at  this  hour  laboring  as  teacher  of  theology  in  the  heart  of  Ken- 
tucky ; yet  he  has  been  a gradual  emancipationist  from  earliest  man- 
hood. He  was  associated  with  the  first  friends  of  colonization  who 
stood  up  twenty  five  or  thirty  years  ago  with  Henry  Clay  at  their  j 
head.  When  a convention  was  called  some  years  since  to  amend  the 
Constitution  of  Kentucky,  acting  as  a citizen,  he  ofifered  for  the  Con- 
( vention  upon  the  question  of  engrafting  upon  the  amended  instru- 
ment a clause  securing  the  gradual  emancipation  of  the  negroes  A 
near  kinsman  of  my  family,  himself  a large  slaveholder,  offered  at  the 
same  time,  and  upon  the  same  issue.  I voted  for  him,  and  would  do 
so  again  as  often  as  the  circumstances  should  be  reproduced.  And 
thus,  scattered  here  and  there  through  the  South,  we  have  converted 
men  and  women,  who  sincerely  wish,  first,  the  elevation,  and  then,  the 
emancipation  of  the  slave  race;  whilst  at  the  same  time  they  decis- 
ively DENY  that  church  courts  have  any  scriptural  authority  to  effect 
this  emancipation  by  use  of  authority,  even  in  a single  case. 

In  the  development  of  Christ’s  life  within  the  church,  and  in  se- 
curing its  further  penetration  into  all  departments  of  the  world's  ex- 
istence, there  is  a most  solemn  and  weighty  responsibility  devolved 
upon  church  officers^  They  hold  the  keys  of  the  visible  kigndom.  Dis- 
cipline is,  therefore,  to  be  administered  bj  them  most  carefully.  It  is 
not  to  be  administered  by  immature  and  rash  persons.  Not  by  nov- 
ices, but  by  elders,  selected  for  their  gravity,  their  prudence,  their 
knowledge  of  the  scriptures.  And  these  elders  may  not  presume  to 
administer  discipline  under  the  dictates  of  their  own  impulses  simply, 
but  as  stewards,  must  bound  their  action  strictly  by  the  apostolic  in- 
junction and  example.  In  all  things  we  are,  in  God's  house,  to 
CLING  TO  THE  SCRIPTURES.  I believe  in  using  discipline  under  some  ' 

circumstances.  But  how  easy  were  it  by  an  unwise  and  unscriptural 
discipline  to  alienate  one-half  of  the  families  of  any  church  in  this  j 


i 


40 


town  ? And  on  a larger  scale,  how  easy  by  such  course  were  it  to 
alienate  the  affections  of  multitudes  of  families  in  a whole  region  ? 
Discipline  must  be  strictly  conformed  to  the  apostolic  injunction  and 
example,  or  else  it  becomes  Tear  to_thE-JF.uuteleii  PEyELOPMENT  of 
Christ’s  life,  and  the  further  subjugation  of  the  nations  by  grace. 

^ Now  as  we  have  said,  Christ  has  adopted  his  own  method  for  the 
cure  of  the  evils  of  this  world.  He  has  lodged  certain  functions  in 
governments,  and  certain  functions  in  the  church.  And  it  is  the  duty 
of  the  church  to  confine  itself  to  the  exercise  of  its  legitimate  func- 
tions. As  an  individual  and  a citizen,  I may  have  many  thoughts  and 
desires  touching  the  future  civil  destiny  of  the  negroes.  I trust  I am 
not  indifferent  to  their  national  freedom.  But  as  an  officer  in  Christ’s 
house,  I can  exert  no  authority  for  the  termination  of  slavery.  And 
the  attempt  to  exert  this  illegitimate  authority,  would  inevitably,  to 
that  extent,  bar  the  progress  of  the  gospel,  and  cause  the  name  of 
God  and  His  doctrine  to  be  blasphemed” — the  very  evil  which  Paul 
deprecated.  Christ  has  not  warranted  me,  as  a church  officer,  to  re- 
quire any  communicant  to  set  his  slaves  free  to-day,  next  year,  or  the 
next  century.  I may  advise  him  to  do  it,  if  I think  it  best,  but  I may 
not  without  contracting  guilt,  enjoin  him  to  do  it.  In  my  official  ca- 
pacity, I may  go  the  full  length  of  my  commission ; but  if  I go  be- 
yond it,  I am  myself  become  a tyrant  over  the  conscience  of  Clirist’s 
household.  There  is  a broad  margin  for  advice^  rebuke,  exhortation, 
and  discipline.  1 know  not  whether  slavery  is  going  to  last  fifty  years, 
or  five  hundred  years ; but  as  long  as  it  does  last,  I am  to  exhort  masters 
to  render  to  their  servants  that  which  is  just  and  equal and  to 
exhort  servants  under  the  yoke,  that  they  “ count  their  own  masters 
worthy  of  all  honor.”  And  if  these  injunctions  are  seriously  violated 
by  either  party,  we  may  use  discipline  for  such  violation.  But  if  we 
go  beyond  this,  we  at  once  leave  the  region  where  we  are  at  liberty 
under  ordination  vows,  to  speak  with  all  authority,  and  enter  a region 
where  we  are  at  liberty  only  to  advise  and  persuade.  The  man  must, 
to  day,  or  fifty  years  hence,  judge  for  himself,  before  God,  whether  he 
shall  set  his  slaves  free  at  all  or  not ; and  if  so,  under  what  circum- 
stances he  is  to  set  them  free.  The  rule  of  order  in  God’s  house  does 
not  vary  with  the  varying  phases  of  national  exigency.  If  so,  it 
were  a sandbank,  in  which  no  enduring  pillar  of  the  faith  could  be 
planted. 


41 


Were  I a farmer  in  the  South,  with  any  number  of  servants  under 
my  control,  I should  deem  it  a duty  to  labor  for  their  improvement, 
with  an  eye  to  the  eventual  freedom  of  the  race.  Were  my  pastor  to 
aid  and  stimulate  my  zeal  in  this  matter,  by  advice  and  exhortation ; 
were  he  to  enkindle  my  flagging  energies  by  timely  rebuke,  I would 
accept  it  all,  and  thank  him  for  his  faithfulness.  But  should  he  go 
beyond  this,  and  undertake  to  enjoin  it  with  authority  upon  my  con- 
science to  free  my  slaves  to-day,  next  year,  or  at  any  specified  time,  not 
approved  by  my  own  judgment,  I should  reply,  that  the  matter  was 
foreign  from  his  office  as  a steward  in  the  church.  And  if  he  should 
persist  in  this  ill-advised  abuse  of  his  pastoral  function,  I should  be 
forced  to  construe  his  conduct  as  intrusive  and  tyrannical,  and  to 
treat  it  as  such. 

There  are  two  points  that  occur  here,  which  I have  not  time  to 
discuss  in  full,  but  which  must  not  be  passed  in  silence.  It  is  some- 
times said  that  the  gospel  is  not  preached  in  its  purity  in  the  South. 

It  may  be  true  that  in  the  present  state  of  the  public  mind,  the  minis- 
ters of  our  church  have  need  of  an  increased  and  discriminating 
wisdom,  in  order  rightly  and  successfully  to  enforce  upon  masters  the 
special  duties  devolving  upon  them  in  that  relation.  And  some  it 
may  be,  for  aught  I know,  shirk  their  duty  in  this  regard.  But  as 
to  the  gospel  as  Christ  spoke  it,  as  Paul  uttered  it,  in  all  the  broad 
range  of  its  grand  doctrines,  its  sublime  hopes,  and  its  heavenly  pre- 
cepts, that  man  is  ignorant  of  the  southern  branch  of  the  church, 
who  affirms  that  it  is  not  preached  there.  Some  of  the  brightest 
lights  of  the  age  are  now  shining  there  ; and  some  of  the  most  faith- 
ful of  Christas  witnesses  are  now  preaching  Sabbath  after  Sabbath  to 
masters  and  servants.  It  is  not  suitable  for  brethren  and  countrymen 
to  indulge  in  invidious  distinctions.  My  address  is  specially  to  the 
members  of  my  own  flock.  I have  hesitated  before  speaking  of  any 
other  denomination  ; and  in  what  I have  concluded  to  say,  I wish  to 
avoid  the  spirit  of  censoriousness.  I have  personal  friends  here,  who 
hail  from  New  England.  There  is  much  in  the  character  of  that 
people  of  which,  as  an  American,  I am  proud,  and  as  a Christian, 
grateful  to  God.  But  let  me  say,  there  are  portents  here  and  there  \ 
along  the  theological  horizon  of  New  England,  which  no  lover  of  / 
sound  doctrine  can  contemplate  without  pain.  In  my  humble  judg-' 
ment,  an  influential  class  of  the  descendants  of  the  Puritans,  have  in 


42 


1 


late  years  occupied  tliemselves  in  the  study  and  the  pulpit,  too  little 
with  the  central  doctrines  of  the  cross,  and  too  much  with  themes  of 
secondary  importance.  It  is  my  conviction  that  the  great  doctrines 
of  the  cross  are  at  this  hour  in  far  less  danger  of  subversion  in  the 
southern  churches,  than  in  New  England.*  Negative  theology — that 
hydra-headed  monster — would  to  God  it  were  slain  ! Negative  theol- 
ogy, which  has  in  late  days  vigorously  assailed  parts  of  New  England, 
has  made  little  progress  at  the  South.  The  great  doctrines  which 

r pertain  to  the  atonement  and  covenant  in  Christ,  are  there,  at  hast  in 
our  church,  steadfastly  held. 

Again,  it  is  sometimes  said  that  all  Christian  slaveholders  do  not 
discharge  their  duty  towards  their  servants,  in  respect  to  their 
instruction.  This  is  unhappily  true,  notwithstanding  the  warm  exhor- 
tations of  Synods  and  Assemblies  on  the  subject.  But  then,  who  is 
there  tha^  do^aJiia.w]ia^  in  any  relation  ? Have  you  not  called 
melEoTive  here  for  the  express  purpose,  in  part,  of  exhorting  you 
each  week  to  break  off  your  sins  and  do  your  duty  ? And  yet  are  , 
not  some  of  you  up  to  this  hour,  making  very  slow  work  with  the  gieat 
business  of  self-reformation,  and  thorough  devotion  to  Christ  ? We 
cannot  draw  a line  through  the  land,  and  say  all  on  one  side  shall  be 
perfect  masters  and  mistresses,  under  pain  of  excision,  whilst  those 
on  the  other  side  may  be  imperfect  as  husbands  and  wives,  and  parents 
and  neighbors,  and  yet  suffer  no  excision. 

But  that  our  church  through  the  South  is  not  unmindful  of  its 
duty  to  the  slaves,  in  the  degree  that  some  would  imply,  is  well  known 
to  all  who  have  been  there  ; and  may  be  well  known  to  all  who  will 
examine  our  church  records. 

But  some  will  ask,  what  shall  we  do  then  touching  this  whole  mat- 
ter. To  politicians  I have  not  one  word  to  say  in  the  premises.  I 
leave  them  to  do  their  own  thinking.  But  as  to  Christians,  in  their 
relation  to  Christas  church,  I would  warn  them  to  hear  the  ark  without 
touching  it  He  that  carrieth  coals,  let  him  carry  them  m^a^conse- 
crateTshovel,  lest  his  unhallowed  shovel  be  burned,  and  the  coals  fall 


Note. — Many  of  the  churches  of  New  England  have  beeen  disposed  to  insist  with 
peculiar  earnestness,  that  the  Prasbytc  rian  Church  punfy  its  action  touching  slavery. 
\ /The  question  has  thus  been  naturally  suggested,  have  those  churches  throughout, 
» ‘ shown  a corresponding  zeal  in  behalf  of  those  grand  fundamental  doctrines  upon 
'which  the  hopes  ani  peace  of  the  church  are  dependant.  Upon  this  point  it  must  be 
conceded  that  every  man  is  entitled  to  his  opinion.  Above,  I have  given  mine. 


/ 


43 

abroad,  and  fill  God’s  house  with  the  smoke  and  flames  of  fanaticism. 
Reflect  thoroughly  upon  Christ’s  plan  for  healing  the  maladies  of  this 
world,  of  which  slavery  in  its  worst  form,  is  but  one.  Examine  well 
the  law  of  order  for  Christ’s  house.  Remember  distinctly  that  the 
gospel  was  first  preached  in  a slaveholding  empire ; meditate  upon 
Paul’s  position,  reflect  upon  his  conduct,  ponder  his  words  where 
he  comes  in  contact  with  slavery ; penetrate  the  spirit  of  his  inspired 
example,  and  try  to  compass  his  sublime  faith  in  the  cross  of  Christ 
as  ‘^the  wisdom  of  God  and  the  power  of  God.”  Let  us  sweep  back 
the  curtaining  film,  and  discern  anew  the  glory,  and  the  immense 
moral  energy  there  is  in  such  a fact  as  God  manifest  in  the  flesh, 
and  dying  in  agony  for  Ms  rehellious  servants.  Do  you  speak  to  me  of 
the  progressiveness  of  religion  ? Then  try  to-night  to  comprehend 
anew,  that  this  doctrine  of  the  cross  has  been  cast  like  leaven  into  the 
world’s  great,  wicked,  turbulent  heart,  there  to  strive  and  there  to 
(conquer,  until  that  heart  is  subjugated  through  the  force  of  this  un- 
utterable love  of  Christ,  0 ! if  a wild  anarchy  should  sweep  over 
this  fair  region,  blighting  every  fair  hope  that  now  gladdens  the  pat- 
riot; if  our  institutions  were  all  buried  in  one  common  ruin,  and 
our  civilization  rubbed  like  the  pattern  of  a flower  from  existence,  and 
if  my  frail  life  were  spared  to  behold  the  wreck,  I would  go  forth 
amid  the  wide  desolation,  binding  this  gospel  to  my  bleeding  heart, 
and  breathing  its  life  giving  truths  from  my  lips.  It^as  ere  now 
called  nations  froy^out  their  graves,  and  its  glorious  triumphs  are  not 
half  ended. 

Yet  to  Christians,  let  me  say  that  it  is  better  and  more  glorious 
every,  #ay,  to  bring  one  man  into  the  liberty  of  the  sons  of  God,  than  7 
t^ri^ring  twenty"  men  into  the  transient  possession  of  civil  liberty.  7 
Citizens  dielinT'pensFI^  the  children  of  God  never  die. 

Free  citizens  are  many  of  them  slaves  of  the  devil,  but  numerous 
bondmen  aJelEFiEFee  heirs  of  God.  Many  in  this  land,  amid  their  liber- 
ty, are  sowing  to  the  flesh,  that  they  may  reap  corruption,  whilst  many 
amid  their  bonds  are  sowing  to  the  spirit,  that  they  may  reap  life  ever- 
lasting. The  primary  aim  of  Christ’s  religion,  is  to  free  souls.  The 
freeing  of  bodies  is  only  incidental'  and  subordinate.  See  then  the 
point  upon  which  as  Christians,  we  are  to  expend  our  chief  energies, 
if  we  would  imitate  the  apostles.  It  is  to  preach  Christ.  Seek  to 
penetote  the  souls  of  masters  and  of  servants  with  the  love  of  Christ, 


44 


and  the  love  of  each  other.  You  have  already  destroyed  the  rigors  of 
slavery  where  this  is  done.  Introduce  the  love  of  Christ,  and  you 
have  initiated  emancipation.  O ! could  we  as  instruments  penetrate 
the  souls  of  men  with  this  expansive  power,  then  I would  say,  come 
let  us  go  to  the  grave  and  sleep  in  peace,  for  liberty  will  follow.  As 
the  birdling  issues  from  the  egg,  and  presently  mounts  toward  heaven 
with  a song,  50  surely,  inevitably,  liberty  rises  to  life  within  a nation 
impregnated  throughout  with  the  love  of  Christ  To  plant  the  germs 
of  this  love  is  the  ^^reat  work  about  which  our  church  is  busying 
itself.  And  if  any  man  s^ll^  call  me  from  this  high  vocation,  to 
preach  abolition,  I will  reply  like'^Nehemiah  from  the  wall,  “ I am 
doing  a ^at  work,  so  that  I cannot  come  down.^' 

^hen  the  pear  is  ripe  it  will  fall,  but  green  pears,  what  are  they 
worth,  though  shaken  with  violence  from  the*"tree nation  of  Chris- 
tian masters  and  Christian  slaves  would  soon  come  to  a g^od  under- 
standing, without  the  interference  of  political  preachers. 

Under  the  sternest  sense  of  duty  our  Assembly  has  refrained  from 
the  invasion  of  Christas  prerogative,  lest  thereby  they  should  hinder 
the  expansion  of  Christ’s  life  within  His  church,  and  check  the  pro- 
gress of  its  influence  over  the  nations. 

I have  now  briefly  to  vindicate  as  scriptural,  one  sentiment  which  I 
have  uttered,  and  I have  done.  I said  on  a recent  occasion,  when 
I look  through  the  events  of  history,  when  I open  the  bible  and  read 
there  the  heart  of  Christ,  and  then  turn  to  the  survey  of  African 
slavery  in  this  country,  my  heart  rejoices  at  the  good  which  God  has 
already  worked  out  through  its  agency,  and  the  far  greater  good  which 
I believe  He  is  still  to  work  out,  for  the  negro  race.” 

I firmly  believe  in  Gods  sovereignty  over  nations,  and  his  particular 
providence  in  their  afiairs.  Whom  he  will  he  casteth  down,  and  whom 
he  will  he  exalteth.  There  is  no  truth  in  scripture  that  can  be  more 
clearly  established  than  that  God  is  ever  subordinating  the  agencies 
of  man,  both  good  and  evil,  to  the  achievement  of  his  own  ends,  and 
the  advancement  of  his  own  glory.  And  is  there  a man  who  really 
thinks  that  African  slavery  is  so  wholly  a damnable  thing,  that  even 
the  Lord  of  glory  cannot  subjugate  it;  and  harness  it,  and  make  it, 
with  despotisms  and  monarchies  and  republics,  a means  of  grace  to  the 
world  ? If  there  is  such  a man,  I do  not  wish  to  think  with  him.  I 
wish  none  of  his  gloomy  readings  of  the  world’s  current  history,  which 


to  my  eye  is  tinged  everywher^jwrfth  the  tokens  of  a brighter  day. 

What  think  you  of  the  planting  of  the  cross  on  jCalvary  ? You 
count  it  a crime.  Yet ^x^at  hope  have  you  for  eternity  that  is  worth 
a straw^  that  is  not^^prung  frorn  that  cross  ? The  greatest  crime  ever 
committed  on>his  earth,  hath  flooded  it  with  glory  and  with  hope. 
Now  this  hath  been  the  wondrous  method  of  our  King  throughout 
history.  The  wicked  acts  of  Satan  and  his-servants,  have  again  and 
again  given  rise  to  wonderful  developments  of  Gods’s  good  pleasure 
for  the  redemption  of  nations  from  barbarism.  And  who  shall  hinder 
him  from  the  further  pursuit  of  his  own  plan  ? 

Wicked  men  j^restedjhe  negroes  from  their  homes,  and  sold  them 
into^sTavery.  But  amid  their  bonds,  God  hath  raised  up  many  of  his 
own  children  to  rule  them  with  kindness,  and  to  teach  them  civiliza- 
tion and  Christianity.  I doubt  whether  any  nation,  as  a nation,  ever 
made  faster  progress,  when  just  emerging  from  barbarism,  than  have 
the  negroes  in  this  country.  But  yesterday,  counting  by  the  days  of  a 
nation’s  life,  they  were  heathen,  without  God  and  without  hope  in  the 
world.  To-day  they  are  under  bonds  and  at  school.  In  many  cases  it 
proves  a rough  school  and  a hard  school.  But  yet  they  are  steadily 
learning  agriculture,  the  mechanic  arts,  and  in  a degree,  laws  and  civil 
polity.  Above  all  they  are  hearing  the  gospel  of  Christ,  numbers  of 
them  hear  it — and  I speak  of  what  I know  to  be  true — numbers  of  them 
hear  it  in  greater  purity  and  embrace  it  with  a more  genuine  faith,  than 
do  sundry  congregations  of  white  people,  in  the  most  cultivated  sections 
of  the  land.  Numbers  of  them  have  died,  in  the  triumphs  of  the  Chris- 
tian’s hope,  and  other  numbers  are  being  prepared  by  the  grace  of 
God  for  the  same  happy  issue.  Numbers  are  already  freed,  and  have 
gone  back  to  Africa  enriched  with  the  best  gifts  granted. by  God  to 
man  on  this  earth.  They  have  gone  back  with  the  torch  of  heavenly 
knowledge,  to  kindle,  as  we  hope,  throughout  that  continent,  a light 
at  which  kings  shall  arise  and  rejoice. 

Many  families  of  these  people,  are  in  the  hands  of  masters  who  are 
oppressive — who  fear  not  God.  But  the  gospel — Christ’s  great  reme- 
dy, is  steadily  pushing  its  way  through  the  South ; and  for^  my  part,  I 
will  trust  in  that  gospel  as  the  power  of  God  for  the  amelioration  of 
their  lot  Can  you  not  recall  the  eloquent  words  which  fell  some 
months  since  from  the  lips  of  an  elderly  minister,  standing  in  this 
place.  They  were  to  this  effect : The  love  of  Christ  is  more  pow- 


erful  than  any  passion.  Name  the  passion  which  the  glory  of  the 
cross  cannot  subdue  and  cast  out  ? In  naming  it,  you  utter  a slan- 
der upon  that  glorious  thing  which  is  ^ the  power  of  Grod/  The  love 
of  money — the  love  of  power — the  love  of  ease  and  luxury  have  times 
without  number  gone  down  before  its  influence;  its  efficacy  to  day  is 
not  one  whit  diminished/^ 

Send  me  as  missionary  amid  the  homes  of  the  most  reckless  and  av- 
aricious planters  in  the  country.  I will  say  no  word  to  them  about 
relinquishing ^their  authority,  for  I have  no  su3h  commission.  But 
I will  reiterate  the  story  of  the  cross.  I will  strive  to  illustrate  to 
them  that  love  displayed  by  a King  dying  on  the  cross  for  his  guilty 
servants.  I will  point  my  moral  with  that  wondrous  story,  and 
thereby  strive  to  win  them  to  the  glory  of  laboring  for  the  good  of 
their  servants.  Nor  would  I labor  without  hope.  I would  look  con- 
fidently for  crowns  of  rejoicing,  from  amongst  these  men,  and  their 
wives,  and  their  children,  and  their  servants.  And  with  the  entrance 
of  the  gospel,  there  would  inevitably  come  the  softening  of  the  rigors 
of  bondage.  Bo  you  in  the  open  day  profess  your  faith  in  the  melt- 
ing power  of  the  cross,  and  yet  disbelieve  this? 

For  my  part,  though  the  world  be  turned  upside  down,  I will  not 
slander  the  providences  of  my  God.  I have  not  spoken  from  the  steps 
of  the  Capitol,  but  from  the  pulpit  Then  Mount  Zion  is  the  stand 
point.  Eternity  furnishes  the  horizon.  The  spiritual  and  eternal  king- 
dom of  Christ  is  the  subject  matter  of  meditation  and  review.  When 

I 

then  I see  a providence  through  which  kings  and  priests  are  born  in 
companies  into  the  kingdom  ; when  I see  a providence  through 
which  the  sheep  are  called,  and  the  heirs  of  glory  brought  in,  what 
shall  I do  ? If  I keep  silence,  the  very  stones  will  cry  out.  Then  let 
the  blind  grope,  and  the  despondent  sigh,  but  let  the  inhabitants  of 
the  rock  sing ; yea,  let  them  sing.^^ 

In  all  this,  I do  not  lose  sight  of  the  wickedness  which  men  com- 
mit. I do  not  palliate  it.  The  Lord  shall  be  glorified  in  His  ways, 
and  every  man  judged  according  to  his  work. 

I do  not  ask  what  some  other  imaginable  providence  might  have  ef- 
fected. I have  nothing  to  do  with  imaginary  providences,  but  with 
actual  providences.  Here  amid  the  real  events  of  this  real  world,  and 
under  the  sovereignty  of  that  sceptre  whose  sway  extends  through  the 
universe,  I find  a race  enslaved.  They  have  been  enslaved,  in  the 


47 


/ 


/ 

first  instance,  by  criminal  acts.  But  amid  their  bondage,  God  has  so 
wrought,  that  many  heirs  of  glory  have  been  born.  When  I re- 
joice in  the  cross  of  Christ,  do  I commend  the  Jews  that  slew  him  ? 
Then  let  me  sing  in  ^uiet  tlie  songs  which  I Tove,  and  praise  God  for 
^ His  footsteps  in  history,  and  for  the  golden  light  with  which  His  pres- 
ence and  His  grace  are  able  to  relieve  the  darkest  shadows  that  have 
fallen  on  our  earth. 

The  second  proposition  which  I read  on  last  Sabbath  was  in  these 
words  : The  life  of  Christ  within  the  church,  and  its  influence  over 

the  nations,  is  PROGaESSlVE.^^ 


Error. — The  fourth  verse  of  the  text  of  Sermon  1,  is  from  Ps.  11-3. 


w 


* SJu  S rjw  ‘ 


■ . „ r 


h • 


,.  I*  ■■  , ■■>:,  „ ' .-!f  ‘ S 

J-  , 

■ ' ' t 


/r- 


